Al Madrasah Al Ashrafiyya - Welfare Association

Al Madrasah Al Ashrafiyya Center for Restoration of Islamic Manuscripts - Al Haram Sharif , Old City of Jerusalem

Al Madrasah Al Ashrafiyya Center for Restoration of Islamic Manuscripts Al Haram Sharif , Old City of Jerusalem

European Union

United Nations Educational, Scientific and Cultural Organization

Al Madrasah Al Ashrafiyya Center for Restoration of Islamic Manuscripts Al Haram Sharif , Old City of Jerusalem

Part I: «Historical and Architechral Development of Al Madrasa Al Ashrafiyya» Prepared by Dr. Yusuf Natsheh Director of the Department of Tourism and Archaeology Department of Al Awqaf Al Islamiyyah- Jerusalem Part II: «Restoration and Adaptive Re- Use of Al Ashrafiyya as Centre for Restoration of Islamic Manuscripts» Prepared by Dr. Shadia Touqan Director of Technical Office Based on records and drawings of Technical Office - Welfare Association

Published by the Technical Office - Old City of Jerusalem Copyright - Welfare Association ©2011

Design & Printing: BAILASAN Design

This book was puplished as part of the efforts of the Technical Office - Welfare Association to establish an Institute for Preservation of Architectural Heritage in partnership between Welfare Association and UNESCO, Funded by European Commission.

CONTENTS Introduction ..............................................................................................................

6

Part I: Historical and Architectural Development of Al Madrasah Al Ashrafiyya ..........

8

1) Preface .................................................................................................................. 1.1 Appellation ............................................................................................................................ 1.2 Location and Boundaries .................................................................................................. 1.3 Stages of Construction ....................................................................................................... 1.4 Importance and Status of al-Madrasa al-Ashrafiyya ................................................ 1.5 Synopsis of al-Madrasa al-Ashrafiyya Units ................................................................. 1.6 Main Resources and References of al-Madrasa al-Ashrafiyya ...............................

10 10 10 11 12 14 14

2) Historical Section .................................................................................................. 2.1 Founder ................................................................................................................................... 2.2 Famous Public Figures Correlated to al-Madrasa al-Ashrafiyya .......................... 2.3 Endowment of al-Madrasa al-Ashrafiyya ..................................................................... 2.4 Subsequent History and Development of al-Madrasa al-Ashrafiyya past Mamluk period to date ......................................................................................................

16 16 17 17

3) Architectural Description of al Madrasa al-Ashrafiyya ............................................. 3.1 Introduction .......................................................................................................................... 3.2 Description of the First Ground Floor ........................................................................... 3.2.1 Northern and Eastern Façades ................................................................. 3.2.2 Internal Description of Assembly Hall .................................................... 3.3 The Porch and Entrance Leading to the Upper Second Floor .............................. 3.3.1 Porch of the Entrance .................................................................................. 3.3.2 Northern Wall of the Porch ........................................................................ 3.3.3 Lofty Vestibule ............................................................................................... 3.3.4 Description of the Entrance dirka ............................................................ 3.4 Description of the stairway leading the upper floor of al-Ashrafiyya ............. 3.5 Description of the Second Upper Floor of al-Ashrafiyya ...................................... 3.5.1 Southern Cells ................................................................................................ 3.5.2 Open Courtyard in the Second Upper Floor ....................................... 3.6 The Madrasa ........................................................................................................................... 3.6.1 Durqaía ............................................................................................................. 3.6.2 Southern Iwan ................................................................................................ 3.6.3 Northern Iwan ................................................................................................ 3.6.4 Western Iwan .................................................................................................. 3.6.5 Eastern Iwan ....................................................................................................

21 21 22 22 23 25 25 27 28 30 32 33 33 34 36 36 37 38 39 39

4) Efforts to Restore and Rehabilitate al-Madrasa Ashrafiyya Restoration and Maintenance Project of al-Ashrafiyya by the Department of Islamic Archeological (DIA) ......................................................................................................................... 4.1 Historical Background ........................................................................................................ 4.2 Challenges of al-Ashrafiyya .............................................................................................. 4.3 Restoration Methodology ................................................................................................ 4.4 Restoration Vision within the experience of Archeology Department to Restore al-Ashrafiyya .......................................................................................................... 4.5 Synopsis of Prominent Works Implemented within the Project to Restore al-Ashrafiyya by the Archeology Department ........................................................... 4.6 Points of Strength and Points of Frailty of al-Ashrafiyya Project ........................ Drawings for Historical and Architectural Development of Al Ashrafiyya ...................

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40 40 40 41 42 43 44 46

Part II: The Project: “Restoration and Adaptive Reuse of Al Ashrafiyya as a centre for Manuscript Restoration” ........................................................................................................

52

1) Introduction ..........................................................................................................

54

2) Project Background ............................................................................................... 2.1 Previous Building Use ......................................................................................................... 2.2 Islamic Manuscripts in Al Haram, Al Sharif ..................................................................

56 57 57

3) Project Philosophy .................................................................................................

59

4) Project Objectives ................................................................................................. 4.1 Development Objectives .................................................................................................. 4.2 Immediate Objectives ........................................................................................................

59 59 59

5) Projects Main Components ....................................................................................

60

6) Implementation Methodology ................................................................................ 6.1 Consultation Phase ............................................................................................................. 6.2 Al Ashrafiyya Restoration and Rehabilitation project ............................................. 6.3 Equipment ............................................................................................................................. 6.4 Training .................................................................................................................................... 6.5 Lessons Learnt ......................................................................................................................

60 60 60 65 66 66

7) Conclusion ............................................................................................................

68

Project Photos ...........................................................................................................

70

Projects Drawings ......................................................................................................

90

Glossary ....................................................................................................................

99

List of References and Resources ................................................................................ 102 Project Experts ........................................................................................................... 104

Introduction The walled Old City of Jerusalem cohort significant heritage monuments entailing valuable and cross-cutting diverse information compromising of religious, historical and architecture aspects. These monuments dwell in the hearts of its population, visitors, people who belong to and are fond of it. The monuments are featured in architecture compilation per se, the Holy Sepulcher1, al-Masjid al-Aqsa2 and other eminent sites such as the Wall of the Old City of Jerusalem.

book strives to be comprehensive and interesting rather than hyperbolic in details whilst addressing intellectuals, specialists and students of all levels to delve into historical, architectural, and renovation aspects. The book is comprehensively inclusive of illustrations, architectural plans and dwell on previous efforts to study al-Madrsa al-Ashrafiyya. Within this context, the book will dedicate an ample chapter to restoration projects and efforts exerted to maintain the architecture fabric of al-Madrsa al-Ashrafiyya which is categorized as a beacon and considered as a guide to students majoring in architectural, engineering and restoration. In response to these trends, the book will include two parts: •

al-Masjid al-Aqsa is considered among the most prominent and famous landmarks of the city of Jerusalem owing to its religious and heritage prominence, as well as the setting on a pivotal important and discerning location over-viewing a panoramic scene captured and depicted in all postcards and city maps in addition to other raison d’être. al-Masjid al-Aqsa encloses a major group of religious, historical and architectural buildings which retain an immortal status in the Arab history and Islamic faith and are the result of elongated architecture evolvement that produced such a cluster of buildings. The amalgam of these buildings embrace features such as; aisles, minarets, domes, public water fountains, terraces, mihrabs, as well as sufi cells (khilwas), and theological Madrasas. To date, there still exists at al-Masjid alAqsa an assortment of historical architectural Madrasas, the most prominent is al-Madrasa al-Ashrafiyya, the topic of the book. Since the establishment of al-Madrasa al-Ashrafiyya and to date, the Madrasa captured espy of writers, researchers and authors. It amassed writings in various languages and an exhaustively anthology of studies were published, mainly historical segments based on the recurring writings of Mujir al-Din and al-Arif. The overwhelming meticulously studies were neither published in Arabic nor addressed originally to Arabic readers. In addition to literature and publication, al-Madrasa al-Ashrafiyya was of paramount attention to assorted restoration projects of crucial importance in the second half of the 20th century: however, the various projects and stakeholders who were involved were all Arab Muslims. Mujir al-Din, historian of Jerusalem and Hebron, considered al-Madrasa al-Ashrafiyya the third jewel of al-Masjid al-Aqsa, as it will be discussed later. Based on the above mentioned, the director of Welfare Association and in consultation with the author of this study concurred that al-Madrasa al-Ashrafiyya encompassing all the heritage and architectural momentum deserve to be singled out in a book written in Arabic, to be subsequently translated into English in order to reach a wide audience of readers, specialists, and professionals. The 1

Refer to information provided at the data base of Holy Sepulcher prepared by a researcher for the Welfare Association that will be available at the Data Base network 2 Refer to information provided at the data base of al-Aqsa Mosque prepared by a researcher for the Welfare Association that will be available at the Data Base network

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•

First part: Includes four sections: • First section: introductory part consisting of a preface, followed by a glossary of all appellations, location and boundaries as well as stages of building the Madrasa, the importance and status of the Madrasa, a brief description of its units as well as references and study resources of the primary Madrasa. • Second section: is designated to study the historical data collected from the most prominent references and resources to provide compact, concise information about the life of its founder Sultan King al-Ashref Qaytbay. It does not go without mentioning that the research and references in the media outlets connected to the Madrasa have contributed either to the building process or occupancy or individuals who have worked at the Madrasa throughout various historical periods. In addition, the book will scrutinize and accustom the property of the endowment attributed to the Madrasa which ensured its existence and survival of its cultural mission. Reference to the Madrasa history in this section is past- Mamluk period. • Third section: seeks to provide a technical description of the architectural Madrasa fabric including detailed description of the internal and external Madrasa units of the first ground floor and the second floor, and track motifs and elements of artistic and architectural phenomena of these units and floors. The section will massively depend on images and decorative architectural illustrations. • Fourth section: is devoted to track and portray restoration efforts executed in the Madrasa by (DIA) in order to identify and to ensue methods implemented within this project and to be acquainted with, administrative, and technical obstacles facing restoration projects. Second Section: Includes

The study is appended with a collection of photos, plans, glossary of technical terms, list of references and resources consigned to al-Madrasa al-Ashrafiyya. In conclusion, human beings will get what is quested; the quest will materialize. The working team who contributed to the study hope that the book will be well received and considered as a pillar in the architectural and building fabric of alMasjid al-Aqsa and Jerusalem city -a city which deserves to invest solicitous and thoughtful efforts, and to perform further studies concerning Jerusalem7

CONTENTS

Part I:

Historical and Architectural Development of Al Madrasah Al Ashrafiyya

| Part I

Introduction ..............................................................................................................

6

Part I: Historical and Architectural Development of Al Madrasah Al Ashrafiyya ..........

8

1) Preface .................................................................................................................. 1.1 Appellation ............................................................................................................................ 1.2 Location and Boundaries .................................................................................................. 1.3 Stages of Construction ....................................................................................................... 1.4 Importance and Status of al-Madrasa al-Ashrafiyya ................................................ 1.5 Synopsis of al-Madrasa al-Ashrafiyya Units ................................................................. 1.6 Main Resources and References of al-Madrasa al-Ashrafiyya ...............................

10 10 10 11 12 14 14

2) Historical Section .................................................................................................. 2.1 Founder ................................................................................................................................... 2.2 Famous Public Figures Correlated to al-Madrasa al-Ashrafiyya .......................... 2.3 Endowment of al-Madrasa al-Ashrafiyya ..................................................................... 2.4 Subsequent History and Development of al-Madrasa al-Ashrafiyya past Mamluk period to date ......................................................................................................

16 16 17 17

3) Architectural Description of al Madrasa al-Ashrafiyya ............................................. 3.1 Introduction .......................................................................................................................... 3.2 Description of the First Ground Floor ........................................................................... 3.2.1 Northern and Eastern Façades ................................................................. 3.2.2 Internal Description of Assembly Hall .................................................... 3.3 The Porch and Entrance Leading to the Upper Second Floor .............................. 3.3.1 Porch of the Entrance .................................................................................. 3.3.2 Northern Wall of the Porch ........................................................................ 3.3.3 Lofty Vestibule ............................................................................................... 3.3.4 Description of the Entrance dirka ............................................................ 3.4 Description of the stairway leading the upper floor of al-Ashrafiyya ............. 3.5 Description of the Second Upper Floor of al-Ashrafiyya ...................................... 3.5.1 Southern Cells ................................................................................................ 3.5.2 Open Courtyard in the Second Upper Floor ....................................... 3.6 The Madrasa ........................................................................................................................... 3.6.1 Durqaía ............................................................................................................. 3.6.2 Southern Iwan ................................................................................................ 3.6.3 Northern Iwan ................................................................................................ 3.6.4 Western Iwan .................................................................................................. 3.6.5 Eastern Iwan ....................................................................................................

21 21 22 22 23 25 25 27 28 30 32 33 33 34 36 36 37 38 39 39

4) Efforts to Restore and Rehabilitate al-Madrasa Ashrafiyya Restoration and Maintenance Project of al-Ashrafiyya by the Department of Islamic Archeological (DIA) ......................................................................................................................... 4.1 Historical Background ........................................................................................................ 4.2 Challenges of al-Ashrafiyya .............................................................................................. 4.3 Restoration Methodology ................................................................................................ 4.4 Restoration Vision within the experience of Archeology Department to Restore al-Ashrafiyya .......................................................................................................... 4.5 Synopsis of Prominent Works Implemented within the Project to Restore al-Ashrafiyya by the Archeology Department ........................................................... 4.6 Points of Strength and Points of Frailty of al-Ashrafiyya Project ........................ Drawings for Historical and Architectural Development of Al Ashrafiyya ...................

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40 40 40 41 42 43 44 46 9

Part I: Historical and Architectural Development of Al Madrasah Al Ashrafiyya


1) Preface

second8 time Mujir al-Din verbose: “among its beauty is being in this noble location, for being built in other location al-Madrasa would have lost its current grandeur with its splendid building…”.

1.1 Appellation

According to Mujir al-Din, the noble location equates to al-Masjid al-Aqsa and courtyards surrounding al-Ashrafiyya which define its’ boundaries; al-Ashrafiyya is encircled from the west side by the al-Madrasa al-Baladiyya and from the south, north and east with the esplanades of al-Masjid al-Aqsa.

The first name referring to the Madrasa was Madrasa al-Sultaniyya3; however, construction was not complete. The Madrasa was offered to Sultan Qaytbay but he did not like the construction genre of the Madrasa and decided to demolish and concomitantly rebuild the Madrasa. Eventually, the Madrasa was attributed to him and known al-Madrasa al-Ashrafiyya, reference to the title of Qaytbay which means al-Ashraf4. It seems that al-Ashrafiyya -second name-, gained popularity and remained in use to date whereas the use of the old name Sultaniyya remained restricted. As for other appellations, they were named based on the building or part of it - in other words; to name the part to the whole- for example the site or part of the assembly hall at the ground first floor was known by: - Musalla al-Hanabila (Prayer hall for the Hanabila “one of the four Suni sects”) and by Maktabat al-Masjid al-Aqsa/Aqsa Mosque Library. Currently, the ground floor has been transferred into a Center to Restore and Maintain Islamic Manuscripts. Part of the upper first floor was known by Islamic Girls Madrasa and sometimes referred to by the names of families that occupied the building in addition to original names that were found in the waqfiyya such as khalawi, (for both students and Madrasa).

1.2 Location and Boundaries al-Madrasa al-Ashrafiyya is located at the western side of al-Masjid al-Aqsa between Bab al-Silsila road and Ablution gate north of Madrasa al-Uthmaniyya5. A tract of the Madrasa is built on a small portion (three bays) of the western portico of al-Masjid al-Aqsa and on the rooftop of al-Madrasa al-Baladiyya6. al-Ashrafiyya has an eminent location: the second upper floor overlooks the Dome of the Rock whilst the first ground floor measure up with the fountain of Qasim Pasha and the dome of al- pl.1: Al Ashrafiyya building and to the east Qasem Pasha Sabil and Al Narenj Fountau Saleh Njem al-Din Ayyub. Moreover, the northern and eastern sides of al-Madrasa measures up mainly with Qaytbay fountain. The location is central and magnificent and came to the discernment of historian Mujir al-Din twice; in the first time7 Mujir al-Din mentioned it in brief: “the greatest characteristic is being in this noble location…” and in the 3 4 5

Nabulsi, quoting al-Asali, 1992, 255, al-Arif, 1961, 255, Stephan, 1980,100 al-Ashraf is a preference pronoun, rhyming with “al-Afa’l”, it is a title of kings and Sultans during the Mamluk and Ayyubid period. Uthmaniyya school is a Mamluk school however, it was known as Uthmaniyya reference to Mrs. Asfahan Khatoun, daughter of Amir Mahmoud Al-Uthmani who supervised the endowment 6 A Mamluk school adjoining al-Ashrafiyya from the west side. It was considered as an endowment in 782/1380 by Amir Mankali Bugha al-Ahmadi. For a detailed description about the building see Burgoyne, 443-455, 1987. 7 Mujir al-Din, 1973, part 2, p36.

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Needless to say, al-Ashrafiyya is considered to be in a distinctive location compared to the Madrasas of al-Masjid al-Aqsa; it is characterized by being the only Madrasa of Mamluk Madrasas that spans its borders to the edge of alMasjid al-Aqsa. The bundles of al-Aqsa Madrasas were built on its frontiers and did not go beyond that point with the exception of al-Madrasa al-Ashrafiyya. The current boundaries of al-Madrasa al-Ashrafiyya correspond to some extent9 with what was mentioned in the waqfiyya of the Madrasa.

1.3 Stages of Construction The current edifice which is attributed to Sultan al-Ashraf Qaytbay is what remained from the third stage. More to the point, the date of the initiation of the work of the third stage commenced according to the Islamic calendar10 year in 885/1480 and concluded in 887/1482 (p.s.). An inscription11 on both sides of the Madrasa entrance documents the ultimate stage construction which is the most recent evolution of the Madrasa and reads as follow: “The construction of this blessed Madrasa was ordered by the exalted Imam and the revered Amir, the sultan al-Malik al-Ashraf Abu al-Nasr (may his triumph be mighty). It was completed in the month of Rajab the Unique in the year 887/August-September 1482)”. Later, this period witnessed several earthquakes badly damaging valued parts of al-Ashrafiyya building mainly from the upper second floor as per the following years: 902 /149612 and 952 /1545 and 1345/1927. This period was previously typified with two construction phases; remnants from the first and second13 period of construction are confined in two Sultan cartouches named after al-Sultan Khushqadam, the initial guise is still perceptible on the facade over-viewing the Mosque and compartmentalized with a fragment of muqarnas from the remnants of a re-used window during the construction stage, whereas the second cartouche is displayed at Mayer Museum for Islamic Art in West Jerusalem. The appearance of cartouches is ascribed to consecutive demolishing processes over a period of 17 years; the first era goes back to the year of 870/1464 and attributed to Amir Hassan alZahiry who was the superintendent of the Two Harams (al-Masjid al-Aqsa and Dome of the Rock) between the years (869-872/1464-1467). The superintendent built the old Madrasa on behalf of Sultan Khushqadam (865-872/14381453). It was a simple Madrasa of middle size, built over the western portico and the superintendent spent on the Madrasa from his own private money. The construction phase included the building of the following: “an assembly, a passage, a cell for the Shaikh atop the portico of the Mosque and on the opposite side on the western side there is a courtyard atop the iwan of al-Madrasa al-Baladiyya including some cells whilst the stairway leading to the yard and to the beacon was narrow and intractable14”.

8 Mujir al-Din, 1973, part 2, p329. 9 Ibrahim, 1961, 389-434. 10 All dates in the book commence with the Islamic calendar year to be followed by Anno Domino calendar year 11 Van Berchem, 1923, p359. 12 al-Arif, 1961, 256 13 Burgoyne, 1987,p589 14 Mujir al-Din, 1973, part 2, p 284

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In the aftermath of the death of al-Sultan Khushqadam, the arches were posed but neither the plastering “kisara” nor the installations of the doors were completed. Amir Hassan -after being dethroned have travelled to Cairo- offered the building to Sultan Qaytbay while in Cairo. In turn, the Sultan accepted the building from the Amir and inscribed his name over the door. Sultan Qaytbay assigned a core of employees and scholars to manage the building among them Amir Bardbek al-Tajji, who became the superintendent of the al-Masjid al-Aqsa and Dome of the Rock. The Amir was instructed to continue the construction, -which he did-, installed the doors, and furnished the building with carpets15 during the month of Rajeb in 873/January-February 1469. A founding inscription16 is still visible on the wall of the old Madrasa near Bab al-Silsila which concur the persistence of this phase till 875/1470. More evidence to that is recorded in the script; the Madrasa was assigned to another superintendent and not Bardbek al-Tajji. According to Mujir al-Din17, al-Tajji left to Egypt and could not come back to Jerusalem. The text of the script: The construction of this noble Madrasa was ordered by our Lord the Sultan al-Malik al-Ashraf abu al-Nasr Qaytbay (may his triumph be mighty) on the first day of the month of Rabi I in the year eight hundred and seventy-five during the time of our lord, his most noble Excellency, Nasir al-Din Sidi Muhamad the Treasurer superintendent of the Two Noble Harams (may God magnify his position). The second phase transpired when al-Sultan Qaytbay visited Jerusalem in 880/1475 and set eyes on it for the first time. At that point the Sultan wasn’t pleased, perhaps because the structure resembled adjacent Madrasas of al-Masjid al-Aqsa and nothing looked striking; the Sultan ordered to demolish the building and subsequently sent a Khasaki to rebuild the Madrasa. After the demolishing of the old Madrasa during the month of Sha’ban 885/October-november 1480, the builders embarked on the new construction. However, when architectures and engineers arrived from Egypt, the supervising engineer detested what has been built hitherto and ordered to entirely demolish the building. In tandem he demolished three bays on the western portico. Qadi Fakher al-Din Ben Nusseibeh al-Khazragy18 was the general supervisor. The official opening of the Madrasa was in 877/1472 when alSultan appointed Shihab al-Din al-Umairi a Shaikh for the Madrasa, along with cohorts of Sufis and scholars to teach the students, and consecrated numerous endowments to it.

1.4 Importance and Status of al-Madrasa al-Ashrafiyya al-Madrasa al-Ashrafiyya is renowned for its prestigious architecture status among al-Masjid al-Aqsa architecture. It is notorious for being the most revered Madrasas of Jerusalem from a technical and architectural perspective and regarded as the most important in terms of scientific perspective. The Madrasa dully performed its duties in teaching and educating for over three centuries and ranked among the most prominent historical Madrasas of Jerusalem akin to al-Madrasa al-Salahiyya and al-Madrasa al-Tankiziyya that were notorious as well, and enjoyed similar endowments, scholars, students, and utilization. In fact, al-Ashrafiyya excelled in terms of its location since it was constructed within the boundaries of al-Masjid al-Aqsa esplanades and is regarded the only Madrasa built by a Circassian Sultan within the boundaries of al-Masjid al-Aqsa. It is reckoned to be the last Mamluk architecture commotion in terms of constructional activity. In the aftermath of building al-Ashrafiyya and Qaytbay fountain, no Mamluk construction activity was registered in Jerusalem area or within al-Masjid al-Aqsa. Mainly, the restoration work reported in the era post Qaytbay was instigated by Sultan Qunswa al-Ghouri19. 15 16 17 18 19

Mujir al-Din, 1973, part 2, p 284,286 Van Berchem, 1923, p358 Mujir al-Din, 1973, part 2, p286 Mujir al-Din, 1973, part 2, p 325-326 During al-Ghouri period (1501-1522/906-922) recoating the lead plates of the surface of the Dome of the Rock and al-Aqsa Mosque and oil paint to the doors. Please see Burgoyne, 1987, p78 and Van Berchem, 1927, p 434-435.

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al-Ashrafiyya features exquisite decorative and architecture fabric which is considered the culmination of the evolution of Mamluk architecture and attributed to the Sultan, who is known and renowned for his fondness and passion for architecture and monuments throughout Egypt and the Levant. The Sultan possessing a refined taste, disliked the Madrasa as mentioned earlier and ordered its’ demolishing. The Sultan sent a group of architectures, engineers, and boulders from Egypt who turned out to possess a refined taste equal to their Sultan. They were not pleased with what was built so far and ordered to demolish it once more. Hence, it is not surprising the pivotal artistic wealth of the Madrasa, triggered by Qaytbay stone-dome fountain which is considered the merely paradigm of Mamluk building in Jerusalem area as well as the only paradigm located outside of Egypt and ascribed to these artisans disembarking from Egypt. Upon completion of the construction it was transferred into an epitome of beauty that excelled all the existing Madrasas in Jerusalem and depicted as an artistic monument portraying the culmination of Mamluk decorative and architectural art. Mujir al-Din, expert and scholar in the endowment and Islamic monuments of Jerusalem, nominated the location and status of al-Ashrafiyya building to be regarded as the third jewel at al-Masjid al-Aqsa where he palpably cogitated20: “people used to say al-Masjid al-Aqsa has two jewels the Dome of al-Masjid al-Aqsa and the Dome of the Rock. I say: this Madrasa (al-Ashrafiyya) became the third jewel, it is a masterpiece of virtuous appearance, placid veneer, and God Bless”. The Sufi renowned travelers Abd al-Ghany al-Nablusi followed the path of Mujir al-Din and mentioned in his travel diaries a description about the Madrasa, its greatness, and concluded his description by stating: “be it in a phrase and in details, it is an eminent Madrasa of esteemed status”21. However, what was mentioned by al-Arif22 entailed statements marred with placid exaggeration, he mentioned: “in short, it is a great Madrasa never ever being built in the world ?23 as it will be witnessed by future generations”. The famous Dominican priest Felix Fabre visited the Madrasa on 28th Jamadi al-Akhra in 888/August 2nd 1483, basically a year after the completion of the construction but still witnessed some work in process. He described craftsmen forming wonderful thin slabs of polished marble with various colors…and reported that the upper part of the building glow with gold and precious colors…”24 Travelers and historians who have visited the building respectively in the 10th century/16th century and 11th century/17th century expressed the same admiration manifested by Mujir al-Din al-Hanbali shortly after its construction. Around 1080/(1669-1670) the Turkish traveler Evliya Celebi25 stated: “al-Madrasa al-Sultaniyya …is the best of all Madrasas”. During the travels of Sufi scholar Abd al-Ghany al-Nablussi to Jerusalem in 1102/1691, he stayed at the Madrasa and described it as a great Madrasa of enormous importance. Among the characteristic of al-Ashrafiyya remains the fact that it has been the subject of several edifying studies as it will appear in various sources and references related to this study. al-Ashrafiyya26 witnessed several important assemblies and events; it was a Massla for al-Hanabla as mentioned earlier, a venue to convene public inquiries and hearings as transpired by the unjust Governor of Jerusalem Dukmak in 895/1490, and in the revelations of a Khasaki, with the presence of Shaikh al-Islam al-Kamali Ibn Abi Sharif in the aftermath of scrutinizing the Madrasas and the situation of endowment in year 898/1492. The public inquiries probed as well the renting of the endowment of al-Salahiyya on the land of Gethsemane in 967/1560 to a Jewish community.

20 21 22 23 24 25 26

Mujir al-Din, 1973, part 2, p 36, 329 l Nablusi, al-hadra ak-unsiyya fi al-rihla al-qudisiyya, quoting al-Asali, 1992, p 256. al-Arif, 1961, p258 The questionmark and the parentheses appear in the original text See details of this description reported by al-Asali, 1981, p167 al-Asali 1981, p 170. al-Asali 1992, p 244, Stephan 1980, p100 Mujir al-Din, 1973, part 2, p 32,350,364 and Burgoyne, 1987, p 592, 953

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1.5 Synopsis of al-Madrasa al-Ashrafiyya Units al-Madrasa al-Ashrafiyya consists of two floors: first ground floor and an upper second floor as well as an impressive vestibule that opens through a porch covered with a fanvault ceiling. The ground floor has two façades; north and east overviewing al-Masjid al-Aqsa esplanade. Each façade has an entrance opening to a rectangular hall which constitutes the prominent components of the ground floor. South to the rectangular hall there is a porch that opens to the decorated vestibule. The boundaries of the first floor do not coincidev with the second upper floor which is considered wider and extensively beautiful. The vestibule leads to a pl.2: East facade with entrance and remain of second floor dirka neatly built and subsequently leads to stairway that rises up leading to what remains of the upper second floor. The second floor comprises of an open courtyard, a group of cells, the remains of a demolished entrance sealed in a rudimentary manner, a dirka, and a hall with four iwans. Although the iwans buildings are dilapidated at the ceiling level but remain easy to infer the plans owing to detailed description of Mujir al-Din of the endowment and related studies interested in the Madrasa. Other facilities embracing the Madrasa include a secret passage.


Islamic Court entail valuable information unavailable in resources or references concerning the Madrasa in terms of repair and maintenance as well as in terms of expenses and appointments. We could rely on information detected in the documents of the Ottoman archive; however, relentless work is required to keep track of the information because both resources do not have an index slated in tracking components of the main titles. Publications in Arabic language revealed that al-Ashrafiyya acquired lopsided considerable attention, oscillating between being a subject for a master degree29 and being mentioned in a couple of paragraphs in some resources/ books. The Madrasa bedazzled the Sufi traveler Abd al-Ghany al-Nabulsi30 during his visit to Jerusalem in 1101/1690 to the point that he verbalized a praising poetry subsequent to presenting a detailed description of its basic components. al-Arif31 dedicated several pages to al-Ashrafiyya in his book al-Mufassel “Details” where he registered his observations during his period and copied what Mujir al-Din and Abd al-Ghany al-Nablusi have disclosed. A number32 of authors mentioned al-Ashrafiyya and dedicated exceptional attention to the Madrasa and its teachers. Although the bulk of authors depended on Mujir al-Din writings, al-Asali remained unique in the information provided and mentioned valuable facts about the al-Ashrafiyya and its endowment. Publications in foreign languages revealed that al-Ashrafiyya collected numerous references and studies in different languages33: the most prominent language is English34 where the Madrasa was considered a theme for Ph doctorate35, as well as other languages such as French36, Germany37, and others 38.

1.6 Main Resources and References of al-Madrasa al-Ashrafiyya Since its establishment and until present day, the Madrasa drew the attention of many historians, travelers, and people interested in Islamic architecture and al-Masjid al-Aqsa despite what came upon the Madrasa of natural or human calamities. The endowment27 could be considered amid the earliest prime tools to study the Madrasa. The endowment is considered a contemporary document which reflects the wishes, directions and objectives of endower Sultan Qaytbay in addition it incorporates details and description of units and boundaries, revenues and expenditures, list of employees, scholars and students. The endowment is indispensable to those interested to study al-Madrassa alAshrafiyya. Mujir al-Din28 bequeathed a contemporary description to what has become of the Madrasa during his era even though it was concise, akin could be said about Felix Fabre who visited the Madrasa on 28 Jamadi II, 888/ 2nd August 1483, one year in the aftermath of building the Madrasa. We could infer from Fabres’ description that a number of required finale construction works was not fully complete. What goes beyond doubt is that the entries (sijills) of the 27 Al-Ashrafiyya has an endowment published by Abd al-Lateef Ibrahim during the III Archeology conference in Arab Countries, Cairo, 1961, p 389-434. For more details about the endowment please see the under mentioned endowment. 28 Mujir al-Din, 1973, part 2, p 328-329.

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29 30 31 32

Al-Ashrafiyya was the subject to obtain of a master degree from the University of Cairo for colleague Jalal Assad Nasser from the faculty of Archeology al-Nabulsi, al-hadra al-unsiyya fi al-rihla al-qudsyya, quoting al-Asali 1992, p 255-257 Al-Arif, 1961, p 255-258 For example al-Dabagh, 1991, part 9, p 294-299, al-Asali 1981, p157-175, Abd al-Mahdy 1981, part 2, p 156-173, al-Ghawnmeh 1982, p 123-124 , Nijem and others 1983, p306-310 33 Bieberstein & Bloedhorn 1994,ii, 418 indicated the majority of these references 34 See Burgoyne writing, 1978, p589-605 and Walls 1979, Walls 1984, Walls 1993 35 Walls, 1979 36 Van Berchen 1922, p 352-257 & p 358-373 is considered the most important author who wrote about al-Ashrafiyya in French mainly about the establishment of the school 37 Refer to the study of Meinecke,ii, 1993, p. 393, 422-423 38 See Shmuel Tamari study about al-Ashrafiyya; first written in Hebrew then in English, Tamari 1973, Tamari 1976

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2) Historical Section 2.1 Founder Al-Ashrafiyya is attributed to Sultan al-Malik al-Ashref Seif al-Din Abu al-Nasser Qaytbay. The Sultan is considered among the most prominent Sultans’ of the period of al-Mamluk al-Burjiyya; although he ranked the 18th in the stratum but he ruled for 29 years from 872-901/1468-1496. His biography is considered elongated and was translated by all Mamluk sources, the most notorious were of Ibn Iyass39 and Mujir al-Din40, the later concentrated on Sultans’ visit to Jerusalem and events that took place in the city during his period. Qaytbay is originally a Circassion, born in 817/1414-1415; his skills in horsemanship brought him to Egypt at the age of 20 years old by a slave trader named al-Khwaja Mahmoud, for which he was known at that time by the name al-Mahmoudy. Sultan Presbey purchased Qaytbay, thus enabled him to join the barracks of the royal Mamluks. al-Zaher Jaqmaq bestowed upon him his freedom which explains his kinship to al-Zahery. Qaytbay was promoted in rank stratum; he was a junior dawadar during Sultan Inal and earned the rank of an amir of ten in 862/14571458. During the reign of Khushqadam he was promptly promoted to the rank of tablakhana, subsequently he became an amir ma’a, a high Mamluk rank which allows the bearer significant high ranking positions such as Guard Commander. Later on during the time of Sultan Tamrbuga, -a friend of Qaytbay- he was appointed an atabeq on soldiers. Two months later during the period of Tamrbuga, Qaytbay was recommended as a Sultan accepted by all candidates of Mamluk splinters; Qaytbay reluctant41 at first accepted the position. The reign of Sultan Qaytbay is considered by some researchers42 the golden eon of political stability and military confrontations on the northern borders; the Mamluk state witnessed economic prosperity during Burgi II period. Qaytbay waged a series of military operation tallying up to 16; the overwhelming campaigns achieved colossal victory and success, even though Sultan Qaytbay depleted 7 million Ashrafy Dinar from the State budget43. Qaytbay fame is not ascribed to his military or political accomplishments but to mammoth architectural legacy he left behind; approximately 230 monuments are attributed to Qaytbay whilst some were mentioned in contemporary resources, the overwhelming majority still exists, dating back to the period of Sultan Qaytbay44. Most of Qaytbays’ architectural legacy can be seen in Egypt, mainly in the neighborhoods of Cairo, Alexandria, and Dumyat (Damitta). In Syria, Qaytbay sponsored projects in Aleppo and Damascus whilst Jerusalem received the lion share as it was repeatedly mentioned by Mujir al-Din al-Hanbali45 mainly al-Madrasa al-Ashrafiyya the topic of our study. Qaytbay did not forget the holy cities of Hijaz: he built and invested in Mecca and Medina, main investments were at the mosque of the Prophet and the holy Rawda46(burial place of Prophet Muhammad). Qaytbay was known for his fondness in traveling within his kingdom; he visited Alexandria, Damascus, Aleppo, took a pilgrim to Mecca, visited Medina, and Jerusalem. Throughout his tours he listened to complaints from the congregation, treated them fairly, donated money, and checked upon various architectural projects including alMadrasa al-Ashrafiyya. In addition to al-Madrasa al-Ashrafiyya, he built the most beautiful fountains of the al-Masjid al-Aqsa as well as restored the qanat al-sabil (the water canal), al-Masjid al-Aqsa, and the Dome of the Rock47. 39 bada’i al-Zuhur, section three 40 Mujir al-Din, 1973, part 2, p 282, 328-330 41 Sobernheim & Ashtor, 1978, p 462, Burgoyne, 1987, Petry, 1993, p36-43 42 Garcin, 1998, 295 43 Sobernheim & Ashtor, 1978, p463 44 Meinecke, 1992, part II, p 396-442 45 Mujir al-Din, 1973, 2 46 Qaytbay architectural activities and the activities of Princes during his era, please see Meinecke 1992, Part II, p 396-442 47 For most prominent work in Jerusalem besides al-Ashrafiyya please check Mujir al-Din, 1973, part 2, p 330.

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2.2 Famous Public Figures Correlated to al-Madrasa al-Ashrafiyya Besides Sultan Qaytbay, founder of the Madrasa, al-Ashrafiyya was correlated with cohorts of prominent figures. Historical resources mentioned some, among the most famous were teachers and supervisors: Amir Hassan al-Zahiri48 occupied an important function as headship of the two holy Harams between 869872/1465-1468. He founded the first Madrasa from his own private money, however, nothing is left from what Amir Hassan has built because Qaytbay ordered to completely demolish -as mentioned earlier- in the aftermath of Amir Hassan offering the Madrasa to Sultan Qaytbay. Shaikh Shihab al-Din Ibn Umar al-Umairi49 is considered a famous Jerusalemite scholar in the Mamluk era and the professor of Mujir al-Din al-Hanbali-who translated and praised al-Umairi magnum opus-. al-Umairi is considered the first to supervise and teach in the Madrasa named after Sultan Khushqadam before being rebuilt by Sultan Qaytbay. al-Umairi exerted enormous efforts in building the new Madrasa and urged Sultan Qaytbay to finish the construction. He was appointed at Qaytbay Madrasa but died before commencing his work in Rabi I in 890/1485-86. Qadi Fakher al-Din Ibn Nusseiba50 was among the people who supervised the construction of al-Madrasa alAshrafiyya. He was rewarded a robe of honor khil’a by the Sultan for his efforts to build al-Madrasa al-Ashrafiyya. He traveled to Cairo more than once and played a major role in the public and scholar life of Jerusalem. Shaikh al-Islam al-Kamali Ibn Abi Sharif, the first and most famous Shaikhs of al-Ashrafiyya and is considered the Shaikh of al-Salahiyya, par excellence. al-Kamali was residing in Cairo when the Sultan met him and offered al-Kamali the position of al-mashyakha (Presbytery) of the Madrasa. Upon acceptance of the position, the Sultan dressed him with the robe of honor “kamillia biassmour” -a dress to people who assume senior positions during the Mamluk era-. Al-Kamali returned to Jerusalem among a group of dignitaries of the State and was received with enormous celebrations in Jerusalem51. Al-Asali52 tracked a group of educators who taught at al-Madrasa al-Ashrafiyya, we quote from him the names of the following; Shaikh Mohammed Ibn Ahmed al-Khurashi, who served as an imam to the Hanableh at the assembly of the first ground floor. al-Shaikh Ali al-Khazragy al-Sadi, served as an imam at the Madrasa, and considered one of the distinguished scholars. Shaikh Taha al-Diry was a teacher in the mid of the 11th century. Shaikh Fakher al-Din Ibn Zakaryya Ibn Ibrahim al-Muqaddisy, known by al-Ma’ri, was theimam of the Madrasa. Shaikh Ahmed al-Missry was a teacher, and Shaikh Ali al-Daghastani, a sufi.

2.3 Endowment of al-Madrasa al-Ashrafiyya Al-Madrasa al-Ashrafiyya had a generous endowment equivalent to that of al-Salahiyya and al-Tankiziyya53 Madrasas. It seems that the endowment – per se, stages of Madrasa construction- underwent several phases and developments in consistent with the development of Madrasa architecture. The first accomplishment of the endowment54 was in Jumada II 877/October-November 147255, the Shaikh of the Madrasa was Shihab al-Din al48 49 50 51 52 53 54 55

For more details about the Prince please see Mujir al-Din, 1973, part 2, p 203. Mujir al-Din, 1973, part 2, p.203, 185-284, 290, 294. Mujir al-Din, 1973, part II, p.286, 326, 334,354. For details, view Mujir al-Din, 1973, part II, p. 233-234, and for a translation of the life of al-Kamali see Abu Sneineh, paasium. al-Asali, 1981, p. 170-171 Endowment of al-Salahiyya and Tankiziyya, please see al-Asali, 1981, p. 65, 121-128, al-Asali 1983, p. 224-228, Burgoyne, 1987,p 224-228 Mujir al-Din, 1973, part II, p. 292-294, al-Asali, 1981, p. 159,Burgoyne, 1987, p.591, note 22. History of the endowment was reported in Burgoyne depending on the documents of the Islamic court in Jerusalem from 5 Rabi I hjri, September 9, 1472.

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Umairi, although he did not specify the details of the endowment located in Gaza but the endowment was to support employees such as the janitor, doorman and so on. In addition, 60 Sufi received each 15 dirham/ per month as well as a bundle of students (number not specified) received 45 dirham/ month per person. The Shaikh received a monthly allowance of 500 dirham. The second phase of the endowment was determined by allocating an endow -still stored at the ministry of religious affairs in Cairo- where Qaytbay bequeathed to his Madrasa vast property including lands belonging to 28 villages overspreading in Gaza, Ramla, Jerusalem, Hebron, Asqalan, Nablus, and Beit Jibreen. In Gaza, property included a Bath-house, a khan ( inn), two press, a millhouse, a bakery, a stable, shops, and homes. The endowment dates back to Shawal 21st 881/February 6, 1477 and embraces valuable information regarding characteristics, boundaries, location of lands, and endowment property, tallying the number of endowments to 52 properties. In addition to mentioning these endowments, there are endowments registered at the Sijill of Jerusalem Islamic court and the Ottoman document archive at the Prime Minster office in Istanbul. al-Ashrafiyya endowment was reported in various studies56 and profiles; al-Asali mentioned a summary of functions reported in the endowment and amount of salaries pertaining to each function or position. The third phase of the endowment was also by Qaytbay as a fait accompli due to plans of expansion and rebuilding of the Madrasa in the aftermath of being demolished ever since Qaytbay laid eyes on it the first time. This phase is documented on the back of the original endowment document which was completed in 895/1489. Mulling over the vocabulary of the endowment as mentioned by al-Asali57- which appear in the following table- it includes a comparison between the two endowments and reveal that the expansion and increase in expenditures required an increase in the endowment. The total amount of expenditure of the second endowment is 10 Dinars and 2700 dirham/ per month. Expenditures reportedly increased during the months of Rajeb, Sha’ban and Ramadan by 2000 dirham which sums up the grand total to 4080 dirham. The third endowment registered a total amount of 10 Dinars and 15540 dirham per month; an increase in bread loaf was reported rising the total to 74 loaves per day and four pounds of bread. The second endowment flatly expanded -more than five times- in volume of expenditure. The matter did not stop at expenditures but exceeded to include additional employees, replacement of other employees, and eliminating some of the functions such as the Superintendent of the Madrasa. No matter what, the endowment of al-Ashrafiyya, as mentioned earlier was affluent and analogous to various significant Madrasas and buildings in Jerusalem.

2.4 Subsequent History and Development of al-Madrasa al-Ashrafiyya past Mamluk period to date Reportedly, an earthquake rattled al-Ashrafiyya in 902/1496, al-Asali, and Burgoyne delved into the matter based on what has been reported by Muslim visitors and others. However, the prevailing conditions at the Madrasa were no less than perfect; it appears that the earthquake was not of big magnitude and/ or the restorations were performed quickly and skillfully58.

56 The endowment was published by Ibrahim, 1961 and al-Asali obtained a copy of the endowment and published it 1981, p. 159-162. The endowment was mentioned in the documents of Istanbul Ibshrly and al-Tamimi, 1982, p. 39-41, 179-180, number 52. The endowment was mentioned in the records of Jerusalem Islamic court (record 68: p.63-65). al-Asalial-Asali published the endowment in 1989, p. 289-291. Burgoyne summarized the endowment in 1987, p. 591-592. 57 al-Asali 1981, p. 161-162, 168-169. 58 Review al-Asali, 1981, p 169 and Burgoyne, 1987, p. 592

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A Table indicating the differences and acquiescence of functions and salaries in the endowment of al-Ashrafiyya 59

First & Second Endowment Second Endowment #

Function

Number Amount

First Endowment Total

59

Bread

Function

Amount

Shaikh of the Madrasa

10 Dinar or 510

1

Al-MaShaikh yya 1 (Presbyterian) and Teaching

10 Dinar

2

Reader of the Hadith

1

*

*

4 pounds

_

_

3

Sufi A Sufi Sufi C

30 21 9

209 200 320

6270 4200 2880

60

60 Sufi

900

4

Custodian of the Holy Quran

1

*

*

*

5

Server of the Holy Ruba’ (Quran)

1

*

*

*

6

Person responsible 1 for writing down time of absence

*

*

*

Person responsible 10 for writing down time of absence of Sufi

7

Readers

6

*

*

*

One reader

30

8

Imam

1

300

300

2

_

_

9

Person who call for 1 prayer

200

200

2

_

_

10

Reader of the Holy 1 Quran

200

200

2

_

_

11

Reader of alBukhari

1

200

200

2

_

_

12

Door Keeper

1

600

600

2

Door keeper

60

13

The person who 1 distribute the Holy Ruba’ (Holy Quran)

100

100

The person who 10 distribute the Holy Ruba’

Notes

Same number of Sufi but each one is allocated 15 dirhams

5 other readers were added to the Second endowment

Along with the duties of the Shaikh He stocks the books as well

59 The amount is in Dirham unless otherwise mentioned

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14

Bed and mattresses

1

200

200

Bed and mattresses

60

15

Bedding of the ambulation

1

150

150

_

_

16

alMazmalati*

1

500

500

al-Mazmalati

60

17

Person who distributes drinking water

1

300

300

18

Al-Shahed (Witness)

1

250

250

19

_

_

_

20

_

_

21

_

22

2

-

_

2

_

_

_

_

10 students

450

_

_

_

Expansion dur2000 ing the months of Rajeb, Sha’ban and Ramadan

_

_

_

_

Al-Mubasher (administrator)

240

_

_

_

_

_

Superintendent

600

23

_

_

_

_

_

al-Shad (builder)

100

24

_

_

_

_

_

The collector

100

25

_

_

_

_

_

Price of mattresses/inventory/ oil lamps

100

26

_

_

Total

80

_

_

_

Price of oil used for 60 lamps

74

* the person appointed by the founder of the fountain to bring the water up from the well

3) Architectural Description of al Madrasa al-Ashrafiyya Big difference in Salary

Each student is allocated 45 dirham

3.1 Introduction The purpose of the third section “architectural description” is to identify the characteristics and qualities of architectural building, and to document the architectural building fabric by means of word, image, and plan in order to obtain inclusive methodology and attain the juncture of comprehensive documentation. The architectural description as branded today in architectural studies is in general the result of the evolution of the concept of architectural building including the Islamic architecture. Ramifications of this ancient approach are unearthed in concise arguments stated in the endowment whilst describing the components of architecture endowment and detailing terms and words of great artistic value. However, the architectural description as perceived today in architectural, archeological, and historical studies is a contemporary development founded by a group of distinguished scholars; from the English school A. C. Creswell, Hamilton, R. Hellinbrand, M. Burgoyne, and from the Arab school the late Ahmed Fikry who is considered the best scholar to portray the architectural description in sound classical Arabic. It does not go without mentioning the description of terms portrayed in ancient documents mainly the documents from the Mamluk and Ottman periods as well as original dictionaries and encyclopedias. There are certain prerequisites for a sound academic architectural description; -it should follow a compatible lucid approach supported by pictures and plans, -phrases and terms used should be useful to the meaning and avoid any circumlocution or redundancy prejudicing the general sense. Lucid description progresses in the same way a visitor follows a trail: begin with a view of the building from the outside towards the inside in sequential harmony, step into general description then move to describing the façades, commencing with the main façade and entrances then moving to the main vestibule and passages, prodding to floors and rising to the walls, door formats, and windows that entail elements and manifestations of architectural and artistic motifs. Academic technical approaches are comments, analysis, and description leading to the manner ceilings are covered and continues with the description according to the movement of entrances and passage. Among the most prominent negative aspects of architecture description: stalemating, monotony, and repetition. Therefore the researcher needs to break the ice by appending effervescent terms to the description; for example when describing the hall or vestibule it is advised to relate the narrative to social events or incidents that occurred in location. Competent specialized researcher will not be short of finding relevant events. In conclusion, architectural description is a skill that requires mastery, patience and practice. Tentatively, the anticipated skill to track and benefit from architectural description, and submitting positive or negative criticism are no less than the aptitude of description in itself and considered a characteristic of distinguished scholars and scholars. In addition, accuracy and perfection are considered to be crucial skills. Therefore, the architectural description and analysis of al-Ashrafiyya could be adopted as a model for students majoring in architecture, art, and Islamic archeology even though each researcher has his/her own style, slant, and each monument has its own specifications, characteristics, and advantages, but basic principles remains untouched.

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3.2 Description of the First Ground Floor 3.2.1 Northern and Eastern Façades

pl.3: East facade with porch to main entrance

The first ground floor of al-Madrasa al-Ashrafiyya consists of a porch, a luxurious vestibule and a rectangular hall named by Mujir al-Din as the assembly60. The hall overlooks the esplanade of al-Masjid al-Aqsa from the north and east sides, and has two façades; northern and eastern. The northern façade as well as the eastern one were built with polished stones -originally in white color- but due to natural elements the color turned dark. In the northern façade a rectangular door is opened giving access to the hall where an elevated door advanced by two bays is built and surmounted by a one-piece lintel broken in the middle. Above the lintel a straight stone arch decorated with Ablaq masonry style is built enclosed within a quirked ogee frame moulding that juts out confining the entire door opening. On top of the door, a niche is opened and culminates in a pointed arch covered with stucco decorations partially damaged. About a course level from the top of the niche, a break of the stone courses is discernable which hold 6 alternate courses randomly built after the earthquake in 1927. On the whole, this is what is left from the northern façade of the second floor of the Madrasa. To the west of the door a rectangular window is opened and covered with Mamluk iron grill, and later a modern protection grid network was affixed to it. The window style resembles the door lintel and arch, however the stones flanked between the door and window differ from the stones of the façade; the dark-colored stones are of big size teaming up to the fabric of the western portico. In the center of the eastern façade, there is a door (pl. 4) clogged with wooden shutters, surmounted by a lintel and a pseudo-relieving ablaq arch consisting of seven vousoirs and surrounding the door is a frame moulding slightly protruding. To the north and south of the door there is a rectangular window covered with iron grill and affixed to it a modern grid network for protection.

60 Mujir al-Din, 1973, part II, p. 328

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pl.4 Ground floor entrance

The lintels are supported by an arch similar to the door arch and directly atop the door and windows there is a rectangular recess built with tapered ends consisting of five stone vousoirs. Covering the three recesses of the window openings is decorative stucco and at an altitude of a stone course surmounting the three windows there are six stone courses randomly constructed. The first stone course confines a row of ablaq of gogeled vousoirs. It should be noted that the Restoration Committee of al-Masjid al-Aqsa restored the northern and eastern façades in 1975 including the stucco and modern protection. 3.2.2 Internal Description of Assembly Hall The entrance leads to a spacious rectangular hall, extending from the south to the north whilst the hall incorporates three bays of the western portico. Mujir al-Din61 reported “the assembly abuts against the portico of the Mosque from the eastern side affronting the three crypts of the portico”. The area of the three porticos constitutes the western section of the hall whereas the eastern part of the hall consists of three bays built opposite the western bays. The roof of the hall is supported with cross-vaults and covered with pointed arches, thus dividing it to six bays. The cluster of arches are supported by two single piers built in the middle as well as piers amalgamated in the walls; one in the south and one in the north (pl.7). By the beginning of this century, the Technical Office in charge of renovating the Old City of Jerusalem at the Welfare Association repaved the flooring terrazzo with marble colored fillings whilst the hall was renovated and nowadays hold office for the Center to maintain and restore manuscripts (pl. 5). The west corner of the southern wall is slotted with mihrab that has a pointed arch built with grey and red stones in alignment with the ablaq style. Atop the mihrab a small rectangular niche was opened but, nowadays it is blocked(pl. 6). To the east of the mihrab one can notice the advent of a southern pier that supports the vaults 61 Mujir al-Din, 1973, part 2, p.328

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Therefore, the three windows opened in the eastern wall of the iwan of al-Madrasa al- Baladiyya constituted a boundary to the western portico overlooking al-Masjid al-Aqsa. Currently these three windows along with the wall where the windows were opened comprise the western boundary wall of the ground assembly hall. Visitors should not be swayed by looking at the hall as an architectural fabric only but to take into consideration the events that took place in the hall all the way throughout its elongated history. As mentioned earlier, the hall was a seat of judiciary and for public inquiries (see above the importance of the Madrasa) it was a musalla for the Hanabla, where hearts humbled and souls relieved.

pl.5: New tiles of the main hall

pl.6: Mihrab in complex hall

of the hall. Directly right to the mihrab, -before the building of al-Ashrafiyya- the southern wall swerves to avoid blocking the window of the Madrasa al-Baladiyya overlooking the esplanade of al-Masjid al-Aqsa, currently, it is used as an entry point to access the eastern iwan of the Madrasa al-Baladiyya which was appended to al-Madrasa al-Ashrafiyya(pl. 8). There are two additional windows to Madrsa al-Baladiyya; the first is located to the north of the above mentioned window and the second is located to the south and can be spotted while passing the stairway of al-Ashrafiyya that leads to the second floor (pl.23). pl.8: Window leading to Madrasa al Baladiyya

3.3 The Porch and Entrance Leading to the Upper Second Floor 3.3.1 Porch of the Entrance To the front of the entrance stands a square area that resembles to some extent a porch or a cross fan-vault, however, Mujir al-Din named it a dirka tautly constructed. The floor of the porch was tiled with a grey stone similar to the tiles of the adjacent al-Masjid al-Aqsa (pl.10). The architectural fabric and harmony in the lines of building of the porch and the entrance indicate that both were built in one campaign “together”; it should be noted that the architectural team was from Egypt under the chairmanship of a Coptic engineer who executed the construction. The porch opens upon two pointed arches at the east and south, whereas the northern side is wrought of a decorative wall structuring the eastern section of the south assembly hall whilst the entrance outlines the western side of the porch. The vousoirs of the two arches of the porch were constructed with ablaq style: white and red stones enclosed by a quirked ogee moulding with little loops along the arch vousoirs and forming ornamentation cornice (little circular loops called “mims” in Arabic since they resemble that letter in Arabic script).

pl.7: Structure support and cross vault cover of the main hall after recent restoration

24

Each arch springs from a wall from one side and on a large stone pier in the south-east corner of the porch from the other side. The southeastern side of the arch is decorated with an engaged column composed of a group of stones mounted on top of each other; moreover, the decorations are typified with the use of low relief arabesque 25



pl.10: Ceiling support in the south eastern corner

pl.11: Decorative elements in the column integrated in the entrance support

3.3.2 Northern Wall of the Porch

pl.9: Entrance northern wall, pl.12: Cross Fan Vault covering entrance

The lower part of the north wall of the porch is occupied by a stone bench that extends along the wall. At the center of the wall, a window is constructed in the south wall of the assembly hall. The window is built within a rectangular recessed shallow niche. Atop of the window there is a lintel composed of a single block of white stone whereas the jambs are built with ablaq masonry style and entangled with iron grill. Above the window lintel is a pseudo-relieving

of geometrical and floral elements. Engraved royal blazon on the name of Qaytabay adorns the apex of the column(pl.11). Remnants of iron beams are detected at the southern springing point of the eastern arch; the purpose of the beams was to coagulate and counteract the tendency of any residual outward thrust to overturn the supporting pier at the south-east corner of the porch. It should not go without mentioning that the paneling of the porch was carried out with an exquisite delicate style known by the folded cross fan-vault which was eminent and prominent in Cairo during Sultan Qaytbay62 reign. The architecture used substantial decoration by making the heart of the cross-cutting carved in low relief decorated with strap work star pattern and set at the crown of the arch on each side lozenges mold. The paneled folded cross-cut floors as well as the four lozenges mould were decorated with striking prominent geometrical designs. A considerable attention was dedicated to restoring and correcting the fan-vault by the Islamic Archeology Department in the course of restoring al-Ashrafiyya in 1989 (see below; efforts of Archeology Department in restoring al-Ashrafiyya). The south east angle of the fan-vault divulged marks of paint to match the lines of the vault. Three out of the four fan-vaults were restored; the fourth was left to show the state of decadence the vault has reached(pl.12).

62 Burgoyne, 1987, p. 593

26

pl.13: Entrance porch in the North Wall, pl.14: Details in the North Wall of the entrance porch

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arch composed of intricately interlocking seven gogeled vousoirs built in ablaq style as well; three vousoirs are red and the rest are white. The vousoirs are decorated with embossed engraving arabesque on top of the relieving arches. There is a qumriyya frosted with stucco and surrounded with sixteen vousoirs, colored with ablaq style -red and white-, half of it is blank and the other half is decorated with embossed engraving respectively. The portal of the northern wall culminates directly above the qumariyya is crowned with a row muqarnas compromised of three squinchs decorated with embossed engraving of arabesque decorations similar to those found in the muqarnas of the entrance. Corbelling every window lintel whether rectangular or qumariyya, as well as rows of muqarnas, a spanning narrow cornice compromised of red stones. On both sides of the muqarnas squinchs, on the level of the first squinch and at the top of the middle rows of muqarnas there appears three blazons inscribed on behalf of sultan Qaytbay, the upper one is smaller in size than the blazons appearing on the sides. Each blazon is divided into three sections that read from the center then the top and finally the bottom, as follows: glory to our Sultan al-Malek al-Malik al-Ashref/ Abu al-Nasser Qaytbay/ glory his victory. 3.3.3 Lofty Vestibule

pl.15: Al Ashrafiyyah entrance leading to second floor, pl.17: Entrance cover

pl.16: Second part of the original writing

The entrance of the second floor of al-Madrasa al-Ashrafiyya is located south to the assembly hall. Despite the elapse of time, the vestibule still reveals a glimpse of beauty and grandeur, a touch of sophistication, sublime relish, and consistency of colors and decorations. It is truly an artistic painting in every sense of the word characterized by its’ architectural and decorative elements that constitutes the crux of Mamluk architecture art at its’ highest stage of composition. Currently the vestibule of al-Ashrafiyya is closed with a wooden modern door, whereas the original door consisted of two walnut wood panels inlayed with pine wood bounded by palmette copper bar and engraved with names and titles of al-Sultan Qaytbay is currently preserved at the Islamic Museum located within the blessed al-Masjid al-Aqsa.

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pl.18: Muqarnas at the side of the Entrance Window

The vestibule occupies the western wall of the porch as previously described; a large rectangular niche is built in the interior and culminates with a trefoil arch(pl.15). The stones of the entrance are gray and red bedded meticulously according to ablaq style and reveals simple mannerism of incrustation -use of lead flanked by the stone courses of the entrance; a renowned practice proliferated during the late era of Mamluk buildings in Cairo. The entrance level is elevated by one stone course from the porch floor-level. Advancing, there is a simple landing festooned with gray and dark marble filling. The commencement of the entrance landing is elevated three courses out of ten courses which constitute the entrance. The seventh stone course differs from the rest of the entrance stone-courses as per its altitude, and marble used. The marble is of good quality, not of ordinary stones, and entails engraved founding inscriptions using the Mamluk tier embossed script(pl.16), and chronicling the end of the third phase of Madrasa construction (see above; stages of construction). Extending over the slot of the door entrance is a lintel composed of one block of black granite stone and surrounded on both sides with a small rectangular plate decorated with arabesque embossed motifs. On top of the door lintel a relieving arch is built composed of interlacing gogeled vousoir perfectly massed using the ablaq style, totaling seven vousoir ; three vousoirs are white and four are black. Abut of each gogeled vousoir ends with a trefoil form and on each side of the vousoir there is a rectangular decorative plate with bold geometric decorations. Separating the granite lintel is a relieving arch vousoir as well as paintings and surrounding the vousoir is a narrow red-stone band(pl.17). On top of the relieving arch vousoir there is a rectangular abat-jour with iron grill, built to admit light and air circulation to the entrance dirka. On each side of the window there is a secluded muqarnas consisting of five splinters of niches, both muqarnases corner squinches support the semi-dome shallow entrance. The opening of the upper trefoil arch encircles the dome, and each side-opening of the arch surrounds a muqarnas(pl.18). The alternating vousoir of the trefoil arch is decorated with embossed Arabesque decorations motifs like the decoration of the muqarnas niches. The entrance arch is filled with embossed arabesque decorations consisting of triple leaves, treponema and palm trees interspersed with pieces of incrusted tiles painted in blue, turquoise and black colors. Part of these incrustations fell over time thus necessitated to affix the existing ones and refurbish what was lost during the restorations of the Archeology Department of Jerusalem Awqaf. The entrance niche including the two benches of the entrance and the trefoil opening arch are encircled and surrounded with a decorative quirked ogee mould composing ornamentation band or what is known by well- executed decoration. 29



3.3.4 Description of the Entrance dirka The entrance door slot of al-Madrasa al-Ashrafiyya opens to a rectangular splayed embrasure dirka; its floor paved with carved stone tiles, roofed by a multi-faceted cross fan vault similar to the vault of the porch(pl.19), except it terminates with a decorated octagonal panel embossed with geometrical designs instead of cruciform at the crown. Iron grills are found in the porch. A receding niche occupies a pointed-arch in the western wall of the dirka, and at the rear of the wall there is a small stone bench faced with marble during ancient times. To the west of the niche situated the western wall of al-Masjid al-Aqsa. At the top there is a rectangular window; the springer is projecting downward tilted and partially blocked. The aim of the niche is to bring in light, air circulation from the open courtyard at the second upper floor to the dirka(pl.20).

pl.21: Details in the north Dirka wall

Directly to the south of the western wall to this passage commence the landing of al-Ashrafiyya stairs where you can catch sight of the southern third window(pl.23) of Madrasa al-Baladiyya (previously mentioned when describing the assembly hall).

pl.19: Vault covering the Dirkah ceiling

pl.20: Entrance Dirkah western wall

At the northern wall of the dirka there is a pointed arch, its vousoir doorwayis surrounded by a framed quirked ogee moulding with a loop at the top and volutes under the springers culminating with ornamentation band opens into a small room used as a pantry(pl.21). Two large windows are located; one on top of the door and the second one in the form of a long rectangular window covered with iron grill positioned on the eastern wall overlooking the northern wall of the porch entrance, used to bring in light and air circulation inside the room. The ceiling of the above mentioned room supports a mezzanine chamber; its projection is identical to what lies beneath and can be reached by steps through an opening in the west end of its floor. A window built in the southern wall mainly supply meek lighting to the room since the second window that was opened in the northern wall and located over the mihrab of the assembly hall has been blocked indefinitely. The arch of the northern side of the dirka entrance is faced with another arch in the southern side similar in terms of decoration. This arch opens to a rectangular projecting passage extending from west to east. The floor is paved with carved stone tiles and the western side is roofed with a folded cross-cut small vault(pl.22). In the eastern wall, a window was opened of similar parity and parallel to the northern wall but overlooks the southern porch wall arch. 30

pl.22: Ceiling of the rectangular passage following the entrance Dirkah

pl.23: Window overlooking Madrasa al Baladiyya in Al Ashrafiyya stair

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3.4 Description of the stairway leading the upper floor of al-Ashrafiyya

3.5 Description of the Second Upper Floor of al-Ashrafiyya

al-Ashrafeyh stairway consists of eight flights rotating on a rectangular downward shaft, all forty-seven flights are roofed with a backslash (rising) barrel-vault including several landings flanked by the eight units; the first and the third landing are roofed with a beautiful small cross-vault whereas the seventh landing is covered with a barrel-vault, and the rest of the landings are roofed with a folded cross-vaults with octagonal panels set into the crowns(pl.24). Four windows -two on each of the eastern landing (near the eastern wall) overlooking al-Masjid al-Aqsa- provided the necessary lighting for the staircase. These windows can be spotted from the exterior of the elongated rectangular esplanade of al-Masjid al-Aqsa with its straight lintels(pl.2) crammed on the inside with pointed arches(pl.24). At the fourth landing from the northern side there is a door (currently blocked) that

What is left of the upper second floor of al-Madrasa al-Ashrafiyya consists of the following units: 1- southern cells (khilwa) and the private passage to it, 2- open courtyard, 3- the Madrasa and its four iwans.

pl.24: Window of the Al Ashrafiyya staircase

pl.25: Door Leading to Mezzanine floor

used to open into a mezzanine chamber above the passage advancing the stairway(pl.25). A vertical break in the stonework marks the southern wall of the stairway and revealed a conjunction between the staircase and the base of the minaret of Bab al-Silsila during a later stage. The two large windows built overlooking the top landing at the southern wall of the southern iwan were until recently blocked with stones and dakshoum. The decorations on the lintels were demolished and missing, however, during the restorations of the archeology department in 1989 the dakshoum was removed and replaced with removable bricks along with complete restoration to existing lintels; completion of missing lintels in the center and maintaining of existing ones. Facing the western window, in sight, a door opens south and leads to the minaret of Bab al-Silsila(pl.26). Moreover, directly to the west of the minaret door, nearby there is another door currently blocked that opens into a small rectangular room. In the middle of the last landing, another door is situated and surmounted by a pointed arch that opens to the west leading to an open rectangular courtyard(pl.27), and the western exterior façade of this door is decorated with motifs similar to decorations found on the arch of the dirka entrance.

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3.5.1 Southern Cells As mentioned earlier, the landing of the last al-Ashrafiyya staircase leads to a pointed- arched door built in abalq style and decorated with a quirked ogee moulding with loops (mims’) ornamentation band channeled directly to the open courtyard(pl.27). Opposite to the door, another similar door is situated in the western side leading to a

pl.26: End of passage ceiling with southern wall of southern Iwan

pl.27: Door leading to second floor courtyard

downward rectangular passage extending from the west to the east and then swerves to the north. The passage is situated atop the southern section of Madrasa al-Baladiyya; a modern parapet wall constructed on the north edge shields the view to the courtyard of al-Madrasa al-Baladiyya. The flooring of the passage was recently paved with modern stone-tiles during the restorations of this section of al-Ashrafiyya in 2009/2010 implemented by the Technical Office of the Welfare Association and in coordination with the Islamic Awqaf Department. Southern to the passage there are six doors leading into six vaulted cells; these cells were subject to restorations and maintenance recently executed in alignment with the needs of the Islamic Girls’ Madrasa that occupies the above mentioned section of al-Ashrafiyya. This launched the prospect for a simple architectural fabric configuration consisting of rows of stone-courses bedded on top of each other however, it should be noted that the upper stone course over the arches of the door slots underwent enormous changes and alterations. A recently installed iron stairway leading to the rooftop of these cells obstructed a major part of the façade. Over the time, the cells underwent alterations and changes in the pattern of its’ doors and windows; for example the window of the first cell opened to the south of the ribat (hospice) of women providing a natural lighting for the cell but was jammed later due to constructions at an adjacent building. The window of the second cell was transformed into a door 33


because the original door was blocked; the current entrance to the cell is from a recent opening in the adjoining wall between this cell and the cell to the west. It seems the wall of the fourth cell was dismantled at some time and replaced by a much thinner wall containing no windows. The last two cells underwent assorted changes attributed to the earthquake that rattled the Madrasa and partially damaged some parts. The Madrasa utilization varied between being used as an educational institute to being used as a residence house, and later to being used as a modern Islamic Girls’ Madrasa. Preparing historical sites for modern use imposes forcible alterations that do not fit with the original plans of the building; however it is considered a challenge to be tackled at all historical populated cities. It should not go without mentioning that these cells are identical in space and roofing but for the final cell which is considered bigger; we can access it through a door located in the north eastern side of the cell (room) that has a double window - it is not original- inserted at a later modification phase. Based on what was mentioned in the waqfiyya there are five cells situated to the north of the final cell and a door that leads to ablution place. However, no trace exists from the architectural fabric that could lead to or indicate the origin of the facilities; what exists today is a modern constructed-styled building. 3.5.2 Open Courtyard in the Second Upper Floor This rectangular downward yard extending from the south to the north was originally built with old stone tiles; however, modern tiles pave the floor in these days(pl.27). The western parapet wall of the yard shields al-Madrasa alBaladiyya courtyard from view and forms a boundary to the open courtyard from the west. It seems that the wall was built on two stages due to the different construction material used in the building; the lower area is built with boulder and the upper area is built with Dakshoum stones. Air conditioning sets were installed on top of the wall distorting the view. The southern wall(pl.28) forms the boundaries of the courtyard that is made of boulder and three doors were opened. The lateral doors (west and east) both ends with an angular arch whereas the middle door is toped with a straight lintel and above the lintel there is a straight relieving arch made of three vousoirs. This wall is original and dates back to the era of Qaytbay whereas the building on top was constructed during the late Ottoman period.


The recess at the eastern door leads to a passage that channels to building constructed higher than the doors of alMasjid al-Aqsa (Bab al-Silsila and Bab al-Salem). According to the description of the waqfiyya the building belonged to the heirs of al-Shaikh Shihab al-Din al-Umayri (see above) around 895/1490. Burgoyne63 reported that this door most likely leads to a secret door that was mentioned in the waqfiyya. Nevertheless it is highly unlikely, in light of what was revealed in 1989 by contemporary researcher while restoring al-Ashrafiyya. The writer stated that the middle door appearing in the southern wall that lead to cell revealed the existence of a rectangular door in the eastern wall commencing at ground level and leading to the secret door of al-Madrasa al-Ashrafiyya as mentioned in the waqfiyya. The opening was tracked down by removing amassed soil thus unveiling a group of decorative pottery tobacco pipes dating back to the Ottoman period as well as a narrow winding stairway that leads to a passage directly trailing the entrance of al-Madrasa al- Baladiyya. However, it seems that the stairway was discontinued in a subsequent period, because it does not lead to the ground passage but rather discontinued on an altitude above two meters. In fact, this discovery confirmed the second probability favored by Burgoyne related to the location of the secret stairway; the alBaladiyya passage was adjoining al-Ashrafiyya and al-Baladiyya and not independent as presumed by Burgoyne64. In addition to the opening of this secret passage, cell has two recesses, the first is located in the southern wall in the form of a rectangular window and the second is located in the southern corner of the western wall in the form of a modern opening and serves as a corridor to the adjacent cell. The eastern parapet wall of the open courtyard is incomplete because the upper section to it was demolished due the earthquake of 1927. During the restoration campaign of the Islamic Archeology Department in 1989 considerable attention was dedicated to the eastern wall; the dakshoum was removed from the slots of the four windows and replaced with temporary bricks geared to be removed once the reason for placing it in the first place cease to exist. In addition, leveling the upper existing parapet and building to be straight (previously it had several layers), completing the missing lintels and painting with the same specifications of previous ones, cleaned, and pointed the walls. The wall has four windows three overlooks the southern iwan of the Madrasa whereas the fourth overlooks the western iwan: windows were built with ablaq style (white and red). On top of each window recess there is a big lintel consisting of three interlacing pieces, carving on the lintels is low relief strap work with geometrical designs overlapping and intersecting including five rosettes, semi five-rosettes as well as petals, separating each lintel is a square stone decorated with arabesque painting arrayed on geometrical designs and motifs confined to small rosettes. In the middle of the painting there are eight-petal rosettes. Above the window lintels there are ancient joggled pseudorelieving arches built in ablaq style with yellow and red colored stones. The lintels and the arches are flanked with filling decorated in arabesque style resembling the decoration of the opulence vestibule in reminiscence of the artistic momentum al-Madrasa al-Ashrafiyya witnessed in the past. A sundial in the north wall between the northern window and on the level of the arch is displayed at al-Madrasa al-Ashrafiyya. The arches on top of the lintels in addition to the filling of the middle southern lintels were restored by the Islamic Archeology Department in 1989. The north wall of the open courtyard(pl.29) – despite the destruction and distortion that befell it upon being randomly built in the aftermath of the earthquake in 1927- still retain decorative architectural elements well documented in the waqfiyya narrative reminding us of the status of the wall, grandeur, and beauty that were precisely registered in the waqfiyya. Some colors of the marble ablaq style (red, white, and black) were mentioned in the waqfiyya, as well as benches, lintels, monumental inscriptions, a window surrounded by two marble pillars, the arch of the vestibule, and the muqarnas in addition to a description of the wooden door and its elements. Nothing is left of the opulence vestibule which constituted the main entrance, except for the remnants of ornamentation band and the beginning of the Basmala (to say: in the name of God) engraved on a missing inscription cornice as well as some colored stones amalgamated within the current wall which consist of two rectangular windows, but remained diverge from the current fabric which was built from the remnants of ruined stones, as described in the waqfiyya. A door gave access

pl.28: Southern wall of second floor court

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63 Burgoyne, 1987, p. 598. 64 Burgoyne, 1987, p.598.

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pl.29: Northern wall of second floor


pl.30: Window leading to Madrasa’s Iwans

to a cluster of rooms, as documented in details in the endowment deeds and mentioned in alignment with Mujir al-Din concise description of the Madrasa, however, none of which survived. Mujir al-Din reiterated: “in matter of the open courtyard form the north there is a square door that opens into a nice dirka, to the right there is a short passage that connects the Madrasa which is constructed on top of the lower assembly…”.

3.6 The Madrasa Despite the fact that the pronunciation of the word Madrasa in our research means al-Ashrafiyya building, however, the Madrasa stands for the four iwans, and the durqa’a hall. In the past, reaching the iwan and durqa’a was through the dirka situated past of the northern wall of the open courtyard. Nowadays, we can reach the sites via the fourth window located at the eastern side of the open yard(pl.30). Out of 10 meters high only 5.70 meters are left from the height of these iwans, whereas the eastern parts of the southern and northern iwans have almost entirely disappeared. But based on other surviving remains and the text of the waqfiyya, as well as studies of Michael Burgoyne and Archibald Walls, one could deduct that the original architecture planning to this part of the building had four axial Iwans disposed perpendicular to the Durqa’a. 3.6.1 Durqaía Durqa’a has a quadrangle projection; the floor of durqa’a and the surrounding iwans is paved with stones from the four sides with a polychrome marble. Lower parts of the walls were paneled in marble dado frame whereas the floor of the Durqa’a decreases slightly (one step lower) than those of the four iwans. According to the endowment the marble of the southern and northern sides was white originated from Gaza Strip whereas the marble of the western and eastern side originated from Aleppo.

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pl.31A: Durqa’a Marble - before restoration

pl.31B: Durqa’a Marble - after restoration

A synopsis of the momentum and beauty of these marble inlays are captured by visitors. During the restorations by the Welfare Association, the floor of the iwans and durqa’a was unveiled and the inlay was documented with photos and drawings (pl.31). In order to well preserve and maintain the marble, it was coated with a transparent plastic cover which allows viewing and simultaneously protecting from weather conditions. The iwans and durqa’a were covered with a timber roof which culminates in the centre with an octagonal wooden lantern typical feature of the architecture of Mamluk building in Cairo. Due to rainy weather conditions in Jerusalem the timber plates were covered with lead cladding from the outside and the plates were painted with golden azure color from the inside. The ceiling was very high and luxurious and won the admiration of visitors and viewers mainly the traveler al-Nablusi who exaggerated in describing the characteristics and beauty of al-Ashrafiyya. 3.6.2 Southern Iwan It is considered one of the largest iwans among the four with a depth of eight meters. It is also deemed an important iwan because the southern walls included a large mihrab, with a pointed arch extrapolating on two pillars, reportedly missing nowadays. The mihrab was built with a craved white stone, however, it appears to be covered with some sort of marble veneer; signs of nook-shafts in the vousoir were detected. The waqfiyya described the colors incrusted in the layer as black and white marble as well as porphyry and mottled granite. Above the mihrab there is a lobed cartouche inlayed within the worn out inscription cornice replaced by a modern cartouche of the same model. A similar cartouche with Qaytbay blazon is found in the northern and western wall. To the east (left of the mihrab) two windows were opened -currently blocked- overlooking the last part of alAshrafiyya stairway and each window culminates with pointed arch overlooking the esplanade of al-Masjid al-Aqsa from the south, however both were demolished and no remnants are found. At the western wall of the southern iwan, three windows overlooking the open courtyard previously mentioned were opened and are described from the external side however, from the inside the window terminates with an ablaq pointed arch instead of a straight arch. Opposite are three windows overlooking the esplanade of al-Masjid al-Aqsa from the east but remains were 37


pl.32: Western wall in the southern iwan

not found as well. Above all windows recess of the mihrab arch which are on the level of four iwans and the durqa’a there was a gilded Kuran inscription al-Fateh chapter written in mamluk thuluth script, the overwhelming majority of the inscription panel is eroded and what survived is found on the western wall. Large parts of the panel of what was missing or destroyed were restored during the restorations of 1989 of the walls of the Madrasa (pl.32). 3.6.3 Northern Iwan It is located opposite the southern iwan and equivalent in terms of planning, however the depth is only 5.30 meters and thus accommodates two windows instead of three in the western wall; these two windows are opposite to the two windows of the southern iwan. Five niches were opened in the northern wall of this Iwan, however only three remains in the southern Iwan facing the western three windows of the south Iwan. The two missing niches to the east had two windows overlooking al-Masjid al-Aqsa esplanade in the north. The three blind niches had nonprotruding recess due to the existence of the wall of the al-Madrasa al-Uthmaniyya and therefore they were used as closets/ repositories to stock Madrasa items instead of having window to admit air circulation and light, with the exception of a modest small rectangular window in the middle niche. Every niche is lead by an ablaq pointed arch; its spandrels are decorated with arabesque carving in low relief. Above the arch run a Kuran inscription over the eastern niche which includes the surviving lower half of a lobed decorated cartouche bearing the name of Sultan Qaytbay that looks similar to and corresponds with what exists on top of the mihrab in the southern iwan. Traces of springing abutment appears above the western pier to the front northern Iwan arch that opens downward towards the southward Durqa’a. It seems that the arch sprouted from the muqarnas abcus –imposts-, was slightly horseshoed, and was composed of red and white-colored ablaq vousoirs framed by a double quirked ogee moulding with loops (mims’) at regular intervals around the extrados ornamentation band. Burgoyne tends to favor the assumption that the southern Iwan arch was similar to the northern iwan.65

65 Burgoyne, 1987, p.601.

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pl.33: Details in the wall of the northern iwan

3.6.4 Western Iwan Fortunately, the springers of the western iwan arch overlooking the durqa’a still exists and it seems that the decoration of the northern iwan arch resembles the western iwan. However, it is clear that the depth (width) of the western iwan is less than the other three iwans, and the arch niche which is about 4.25m. wide is less than the niche of the northern or southern iwan which is 7.65m. wide. In order for the western iwan to rise to the height as these three iwans it was crucial to be stilted and corbelled with long cudgel. The western iwan differs from the three iwans of al-Madrasa al-Ashrafiyya by the fact that it is flanked from the north by a dirka compromising the entrance passage of the iwans and durqa’a, and from the south with another doorway which give access to staircase leading up to the roof of the durqa’a and iwans. 3.6.5 Eastern Iwan Nothing whatsoever survives of the eastern Iwan building, however, based on what is mentioned in the waqfiyya of Mujir al-Din and the studies of Burgoyne and Walls it is considered the most luxurious of the four iwans. Burgoyne tends to believe that the frontage of the central iwan overlooking the durqa’a is similar if not identical with the opposite frontage of the western iwan. In other words, it has an extrapolating long-corbelled frontage arch surrounded from the north and south sides with a niche holding an entrance. The iwans’ design and the description of the eastern façade overlooking al-Masjid al-Aqsa and facing the Dome of Rock provides the eastern iwan with privacy making it distinct from the rest of the iwans in terms of decoration and shape of arch. Mujir al-Din66 described it: “the eastern iwan is the tarima and has three arches supported on two marble columns, and on top are qumriyyas made of joyful-perfected syphilitic glass”. The eastern façade consists of qumriyya with three windows referred to in the waqfiyya as maq’ad (bench) qumri. The qumriyya has two arches supported on two marble columns in the center and a wall on the southern and northern sides. The tympanums of the arches were filled with polychrome glass, arranged in decorative patterns set in plaster tracery, with circular shields in the centre bearing religious invocations. 66 Mujir al-Din, 1973, part2, p. 239

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4) Efforts to Restore and Rehabilitate al-Madrasa Ashrafiyya Restoration and Maintenance Project of al-Ashrafiyya by the Department of Islamic Archeological (DIA) 4.1 Historical Background67 Between 10/9/1989 till 30/8/1991 al-Madrasa al-Ashrafiyya got a project to be restored and maintained; the project was considered “pioneer” compared to other projects because it entailed administrative and technical challenges. It was implemented by experienced Arab personnel -local and regional-. Furthermore, the project focused on the preservation of architectural heritage of Jerusalem in general and on resistance and resilience in face of Israeli occupation pressures and civilization misplacement in particular. Restoration and maintenance projects in Jerusalem entail a cultural and artistic dimension as well as a political one. This project is among a bundle of important ones that were executed by the department of Islamic Archeology in cooperation with the Center to Restore & Maintain & Document the Archeology of Jerusalem. The Center emerged from the Arab League due to the perseverance of His Royal Highness Prince al-Hassan bin Talal. The Center was formed with the membership of Palestine, Jordan and Tunisia68 and carried out several milestone restoration projects in Bab al-Silsila and Bab al-Hadid69. Confluence efforts of several parties made the realization of restoration projects a reality, among these efforts are the vision and efforts of the author of these line shedding light on the need to establish a Department for Islamic Archeology and Architecture at the Awqaf Department in Jerusalem -established in 1976- and the efforts of the local team of the Archeological Department (see below) as well as the Awqaf Administration of Jerusalem, and the Ministry of Awqaf and Islamic Affairs in Amman. A generous support from the Arab Town Organizations ensured the provision of necessary expenses for al-Ashrafiyya project.

4.2 Challenges of al-Ashrafiyya al-Ashrafiyya constituted a challenge to the restoration team with its architecture momentum, diverse decoration and architectural elements, rarely found in the monuments of al-Masjid al-Aqsa or the city of Jerusalem. The arbesque designs and motifs are found in bounty on the vousoir of lintels and arches; these are characterized with centered, curved and spiral designs that require knowing the beginning and the end. In addition to the arabesque style, al-Ashrafiyya has a complicated brilliant style of covering the arches; reference is made to the cross-vaults and the fan-vaults. Restoration of these vaults require to follow the designs meticulously since it stems from one point and mushroom into several lines. From the experience gained in completing the missing vault of the small room it was noted that the team suffered from the manner the pier was corbelled. It is important as well to have accurate stone cutting while maintaining its borders and general lines. 67 This section was written based on the experience and presence of the supervisor on the restoration work the author of this research, on files of the Islamic department of the Archeological and Tourism Directorate at the Islamic Endowment Department at Jerusalem. 68 His Excellency Ra’ef Nijem, His Excellency Hamadalla al-Nabulsi, Secretary of Jerusalem, the late Rowhi al-Khateeb, the late Shawki Sha’ath and Mr. Izz ElDin Bash Shaweesh, Mr. Ibrahim Shabouh, were among prominent members of the Center. It should be mentioned that the author of these lines himself is the supervisor of the restoration works in Jerusalem. 69 Among the monuments that were restored in Bab al-Silsileh road are Khan al- Sultan, al-Tashtamriyeh School, al- Kilanyeh ground,al- Jalkyeh ground, Turkan Khatoun ground, al- Sadyeh ground. Projects of Bab al-Hadid were al- Mazhryeh School,al- Khanka and al- Joharyeh. The focus was on Bab al-Silsileh road because it was considered the truce line with what is referred to now as the Jewish Quarter where new Israeli residents replaced the original Arab residents, and al-Magharbeh quarter was demolished and its residents were driven out.

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Among the technical difficulties facing the working group was the matter of delicacy as well as difficulties in restoring damaged or missing decorative pieces. Removing pieces after pounding might be easy but to design independent motifs was excruciating to the working team that faced difficulties in harmonizing designs when installing the pieces on the pillar interlaced with arabesque designs located at the pier of the porch entrance. The process required repeated re-removal and reinstallation till the geometrical designs coincided with each other, in other words till the replaced pieces matched with the remainder of the original pieces. Therefore, it is recommended to observe extreme caution in dealing with similar delicate locations. On the other hand, obtaining a similar raw stone depleted enormous energy because al-Ashrafiyya is considered a Sultanic building and eminent materials were secured to build it; therefore the restoration process required enormous efforts but did not reach the degree of perfection. The Department encountered major difficulties in securing the concentrated red brick color of the stone in order to have an identical color to the original one. Adding to the difficulties of restoring al-Ashrafiyya was the fact that it was demolished more than once as a result of earthquakes; the last earthquake was registered in 1927 and resulted in damaging major parts. Furthermore, some parts of al-Ashrafiyya were built randomly without thorough research, even part of the stone decorations were colored (painted) to match ablaq style, as observed at the porch entrance. Although the working team enjoyed a freelance manner, but the method of securing expenditures in the manner of “project-style” confused the working team because estimations no matter how accurate and realistic appears to be remains inaccurate: working with ancient historical buildings revealed that there are unforeseen expensive costs materializing even though extreme cautious was adopted in projecting these unforeseen expenses. Adding unforeseen work meant the need to obtain new financial resources and justify the reasons for these additions which depleted the energy and time of the working team at a time the core interest was needed to be invested in restoration work. In this regard, requesting financial and administrative reports whether on a monthly, quarterly, annual basis and drafting final reports detailing the structure of expenditure on manpower, administration, technicalities, as well as workers and materials, consumed enormous energy whilst the numbers remained approximated and conciliated.

4.3 Restoration Methodology The approach pursued for the restoration of al-Ashrafiyya was adopted by the working team70 from the (DIA) Awqaf Department in restoring other monuments in Jerusalem. However, al-Ashrafiyya needed more concern and cautious, added new challenges, and requirements. The first step of the team was to prepare a scientific profile about the history of the location, its status, and characteristics of the building along with a detailed manifest of work required to be implemented mentioning the locations, area dimension, and estimated restoration costs. Upon completion, the scientific profile was presented through the Awqaf Ministry in Amman to the members of the Restoration & Maintenance & Documentation Center of (DIA) to discuss and duly approve the procedures with the presence of the supervisor of the restoration project. Once funds were secured and transferred to the Awqaf Department of Jerusalem, work was initiated to document the building completely and comprehensively; verbally and with photos, colored slides, and various related plans. All documented materials were saved till the end of the restoration work to be compared with work after restoration. Subsequently, required materials were secured, mainly the appropriate raw stone, setting scaffold, systematizing a stanchion, and prescribed paintings at a required scale. The overwhelming majority of paintings were for decorations and required stones at a scale 1:1 specially the replaced and missing pieces. The team was operating in harmony and synchronization and held several consultation meetings; however, field work was the core. It was requested from the (DIA) to prepare monthly reports about work progress and a quarterly report 70 The team of (DIA) consisted of: the current author of the study who was also the supervisor for restoration work and specialized in Islamic archeology and arts and was assisted by Issa Baiboun, Ahmed Youssef Taha. Archeological engineers; Jihad Nimer, Khalil Abu Arrefa was assisted for a short period of time by Bassam al-Halak. Civil engineers: Abd al-Rahim al-Khayat. Also part of the team were painters who mastered free painting and architecture drawing among them were the late Hussein Katbeh, Mr, Omar Hijazy, Hassan Nasser El Din. Photographers were Abd Alla al-Azzeh, Kamal al-Muneer and a group of stone sculptors from al-Mahra area from Beit Fajjar region.

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every three month covering accomplished work detailing progress in compliance with suggested plan, enumerating obstacles and problems, and pointing measures to overcome these problems. A financial statement was required for submitting itemized expenditures related to human resources and expenditures related to consumables, tools as well as materials used in restoration such as woods, electricity, metal, and other related consumables. Upon completion of the project or a core basic phase, a comprehensive report was prepared detailing work accomplished supported with photos, charts and financial statements.

4.4 Restoration Vision within the experience of Archeology Department to Restore alAshrafiyya The local internal work team supported by the external supervisor team was geared by a virulent philosophy to restore al-Madrasa al-Ashrafiyya which could be summarized in instigating – as much as possible the golden rule of restoration- “to maintain the ancient if possible ancient”. It preserve for us, and for future generations a historical work, phase, and reveals the sophistication, conception, and style of the origin building as built by founders, in other words maintain the principle of originality. The restoration team was cautious to avoid any restoration or emergency initiation work which is not based on the fabric and history of al-Madrasa al-Ashrafiyya. The work team was courageous and audacious to complete the missing architectural elements or damaged decorative elements which might not lasted longer. The team was cushioned with obvious virulent evidence from al-Ashrafiyya or some Mamluk monuments in Jerusalem to complete the missing or compensate for the damaged. Eventually, this is what happened in the porch fan-vault, the missing lintels, and the inscribed cornice around the four iwans, and the durqa’a. It cannot go without mentioning that the handling of the restoration of al-Ashrafiyya completely differs from the restoration of the façade of the palace of al-Sit Tunshuq al-Muzaffriyya. The restorations were carried out by the Technical Office of the Restoration of the Old City of Jerusalem of the Welfare Association who employed Italian expertise. The team kept the fallen vousoir and missing façade without completion. This reveals the diversity and differences of restoration schools as well as their philosophy in relation to directions and trends in archeology and monuments. However, unless there is compelling evidence to synchronize the missing or fallen parts with other, it was left without alteration. More to the point is what happened with the entrance of the durqa’, the four iwans, the remainder of missing cells, and the eastern façade of the Madrasa iwans which were left as is despite serious attempts to visualize the reconstruction based on the large manifest of Qaytbay monuments. The team work was ardent to provide appropriate raw material even similar to those to be replaced or completed. Colors of al-Ashrafiyya stones varied between grayish white to red brick to yellow to black, thus making the provision of stones and basic requirements to the restoration of al-Madrasa al-Ashrafiyya, a challenge in itself. Needless to say, what was observed in al-Ashrafiyya was observed in other historical monuments as well. These requirements, if it is not impossible to achieve is difficult to some extent because the stone gist at the same stone quarry shows stark of differences in the color focus. Thus, it is much thornier when it comes to royal stone that hardly exists these days for technical and political reasons notwithstanding fabric raw archeological material built several centuries ago. The work and execution teams avoided the use of modern material whether glass, aluminum, cement or other related materials whilst avoided using modern electric equipment for the restoration of al-Madrasa al-Ashrafiyya. When cleaning and pointing, traditional material and equipment were used. For example during the work in pointing, the team was careful not to break the stone corners between stone courses and left it loose instead. In addition, the team was satisfied with filling the spaces between the stone courses with less frequent use of cement. The team densely and massively used slake-lime, and when applying the fuller they used a triple combination of 42


white cement, slake- lime and sand. Modern chemicals of compressed sand to clean the stones were not used, rather the team was content with traditional techniques of applying water and metal pointed brushes. The muqarnass and arabesque decorations at al-Madrasa al-Ashrafiyya received acute consideration. Needless to say that all missing or lost elements were matched which enabled the drawing team to re-draw the missing and/or lost. The same applies to the Quran cornice inscriptions, Hadith, and some of Qaytbay blazons; the preserved texts enabled to infer what is missing. The presence of full rate letter enabled the calligrapher71 to replicate the writings with the same proportions. The skill and dedication of skilled craftsmen had a significant relevance in replicating the drawings from paper to stone. The restoration team approach was manifested in the policy of leaving the damaged parts or decoration that were replaced in order to give a future prospect for those who wish to review these masterpieces, to evaluate, and to examine the state of decadence these masterpiece have reached, and to render an accurate opinion in that regard. In fact, this is what happened with the decoration of muqarnass at al-Madrasa al-Muzhariyya and in the fan-vault of the porch entrance where three corners of the vault were renovated and the fourth (north west) which was in a better condition was left as is to disclose the original state. Also, original stone course of the decorated in-built pillar of the pier of the porch was left untouched.

4.5 Synopsis of Prominent Works Implemented within the Project to Restore al-Ashrafiyya by the Archeology Department Based on the vision of the restoration team mentioned before hand, the work carried out in al-Ashrafiyya could be summarized as follows: 1. Comprehensive cleaning of the; stone, decorations, vaults of the porch entrance dirka, stairway of al-Ashrafiyya, comprehensive pointing work without malleable on the stone corners or expanding the percolate to corbel and strengthen the architect of the Madrasa fabric. 2. Renovate three out of four fan-vault above the porch by replacing the damaged parts and restoring one pentagon out of four found in the vault of the porch entrance; a total renovated area amounted of 2.30 sq. meter related to the works of the porch vaults. 3. Remove the dakshoum (brickbats), rubble stone from the windows or what is left from the iwans, durqa’a and placing removable fuller bricks instead, pound the missing lintels, clean what exists with full pointing to the lintels and gogeled vousoirs. 4. Remove and re-install slashed out stones of iwans or stones that are out of place and not straight similar to what happened in the southern wall of the mihrab, and complete the building of the missing corbels of the arches of the Iwans, restore the placing of the muqarnass that supported the arches of iwans overlooking the durqa’a. 5. Study and analyze the inscription cornice decorating the walls of iwans, identify the text, decrypt, re-install the cornice, and complete the missing (a total of nine pieces (2.5 meter in length) of the southern wall of the southern Iwan which entails a quote from al-Isra verse as well as nine pieces (2.5 meter length) of the western wall of the Southern iwan were completed in addition to removing and re-installing several pieces totaling four meter length. The northern Iwan was inscribed with incomplete hadith whereas the western iwan had a quote from the Quran al-Fateh verse as well as blazon on behalf of Sultan Qaytbay.

71 Personally, I am pleased to mention here the dedication and efforts of Hassan Nasser al-Din, Abd Allah al-Azzeh, Umar Hijazzy in tracking and replicating the decoration and fonts

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4.6 Points of Strength and Points of Frailty of al-Ashrafiyya Project One of the notable strength points of the project to renovate al-Madrasa al-Ashrafiyya was the fact that the work was conducted on freelance basis embracing daily or monthly payments. In other words the Department was directly managing and running the work without any intermediary contractor or supplier. This technique primarily provided flexibility and freedom to implement the work, rejected the redo of the work, thus avoided conflicts rising from cost, time, profit, and loss. It does not go without mentioning that the teamwork was often not satisfied with the grind performed in relation to the manner of finishing the decorations, therefore, resolving the issue was simple: to re-carve from anew by defining more precise definition of the geometrical designs and decorations. Among the points of strength of the team was the fact that the work was performed from a patriotic and religious stance as well as been mobilized with good spirits knowing that the work executed serves a good cause and a heritage. However, this interaction was limited sometimes by the fact that some employees were appointed to the project only, which meant that by the end the project their work was supposed to end. Furthermore, (within this context of al-Madrasa al-Ashrafiyya) the project introduced skilled artisans with reasonable costing. A number of the team supervisors participated in a number of restoration workshops in Europe; the team received as well the advice and expertise from the supervising team at the Department and limited number of visits by the representative of the General Director of UNESCO Mr. Raymond Lamaire. Needless to report, the team operated without the direct intervention of the Israeli occupation forces contrary to what is observed today of hindrances, procrastination, and intervention in the restoration projects existing at al-Masjid al-Aqsa. Finally, the experience of restoration of the Archeology Department of the Awqaf Department of Jerusalem to alMadrasa al-Ashrafiyya must be evaluated, like any other experience within the time context and particular prevailing circumstances. Overall, the experience is considered to be pioneer; being relatively new and realizing successful achievements we are proud of, even though we witnessed some limitations mainly during the restoration of the porch vault. However, supporting, solidifying, and completing what was left of the walls of the three Iwans and the durqa’a is considered the best of what has been achieved in the project to restore al-Ashrafiyya. Other detriments were the inability to re-build in total what was missing / lost of al-Madrasa al-Ashrafiyya as it lies within a different philosophy scope that could not be considered as renovation or restoration. This is a major issue which marks the differences among international restoration schools and thus it is difficult to formulate general criteria; rather it requires evaluating each case separately.

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Drawings for Historical and Architectural Development of Al Ashrafiyya

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Fig. 1: Location Map

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Fig. 2: Eastern elevation

Fig. 3: Ground Floor

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Fig. 1: First Floor

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CONTENTS

| Part II

Part II: The Project: “Restoration and Adaptive Reuse of Al Ashrafiyya as a centre for Manuscript Restoration” ........................................................................................................

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1) Introduction ..........................................................................................................

54

2) Project Background ............................................................................................... 2.1 Previous Building Use ......................................................................................................... 2.2 Islamic Manuscripts in Al Haram, Al Sharif ..................................................................

56 57 57

3) Project Philosophy .................................................................................................

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4) Project Objectives ................................................................................................. 4.1 Development Objectives .................................................................................................. 4.2 Immediate Objectives ........................................................................................................

59 59 59

5) Projects Main Components ....................................................................................

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6) Implementation Methodology ................................................................................ 6.1 Consultation Phase ............................................................................................................. 6.2 Al Ashrafiyya Restoration and Rehabilitation project ............................................. 6.3 Equipment ............................................................................................................................. 6.4 Training .................................................................................................................................... 6.5 Lessons Learnt ......................................................................................................................

60 60 60 65 66 66

7) Conclusion ............................................................................................................

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Project Photos ...........................................................................................................

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Projects Drawings ......................................................................................................

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Glossary ....................................................................................................................

99

List of References and Resources ................................................................................ 102 Project Experts ........................................................................................................... 104

Part II: The Project: “Restoration and Adaptive Reuse of Al Ashrafiyya as a Centre for Manuscript Restoration” 52

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Part II: The Project: “Restoration and Adaptive Reuse of Al Ashrafiyya as a centre for Manuscript Restoration”


1) Introduction The Aqsa Centre for Restoration of Islamic Manuscripts was established in 2008 following an initiative from the Department of Islamic Waqf in Jerusalem (Al Awqaf) in 1998 and with financial and technical support from the Welfare Association through its Technical Office for the Old City of Jerusalem Revitalisation Programme (OCJRP). Al Awqaf selected Al Madrasah Al Ashrafiyya, one of the finest examples of Mamluk architecture in Jerusalem, as the future manuscript centre. The project was funded by Welfare Association, through a special Fund Raising Event in Sharja in 1998. The project allocated budget was $750.000. Immediately after the funds were secured, the planning phase started between the three main partners, Welfare Association, Department of Islamic Waqf in Jerusalem and UNESCO:

pl. 34: General view from the north showng Qaytbay Sabeel to the left and a hamam western riwaq to the right

Although the project implementation was underway in 1998, however, due to the prevailing political and security conditions at the time in Palestine in general and Jerusalem in Particular the project implementation was stopped for two years between 2000 and 2002. Finally all restoration and rehabilitation works were completed at the end of the year 2004. The project was implemented by Welfare Association technical team in partnership with the technical team from the Engineering Section of the Department of Islamic Waqf. During these years, five young technicians completed 3 years training on the restoration of manuscripts in Florence-Italy. After completing a comprehensive and complex restoration and rehabilitation project for the Al Madrasah Al Ashrafiyya and adapting it to be used as a centre for the restoration of Islamic manuscripts, the centre could not function without the machines and equipment needed for the restoration laboratory. Equipment delivery was also affected by the security restrictions. Finally after 3 more years of delays, the restoration laboratory required equipment, materials and machines were delivered in 2008 when the centre became fully operational. 54

pl. 35: Al Madrasah Al Ashrafiyyah entrance

The following report summaries the main implementation stages and milestones of the project.

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2) Project Background As mentioned in the first part of this book, the Ashrafiyya school is considered as one of the most important architectural building built in Jerusalem during the Mamluk period. The exceptional location of the Madrassa and its beautiful architectural features earned it the name of the “Third


2.1 Previous Building Use The Department of Islamic Waqf revived the building in the 1970’s and reused its ground floor as Al Aqsa library where hundreds of valuable manuscripts and copies of the Quran were kept. The remaining part of the first floor is used since then as a Girls Schools while other parts are used as residences. The Awqaf carried out major restoration works in the Ashrafiyya complex in the 1980’s particularly the main entrance, the entry vault and the menarate. This contributed greatly to the protection of some of the most valuable features of this architectural master piece. The Islamic Waqf Department in Jerusalem holds some of world’s finest and most precious Islamic manuscripts as well as a valuable collection of copies of the Holy Quran that go back to the Mamluk and Ottoman periods. Unfortunately many of these manuscripts and Qurans are in bad state of decay and have been stored for many years in unsuitable environment, which aggravated their condition. Consequently, and upon the request of the Islamic Waqf Department in Jerusalem the Welfare Association recognized the urgency for intervention and raised funds in 1998 to create a manuscript restoration center in Al Haram Al Sharif to include a laboratory for restoration work as well as display and storage areas to provide the right environment for this priceless collection and enhance its presentation. Since 1998, the Welfare Association worked through its (Technical Office for the Old City of Jerusalem Revitalisation Programme-OCJRP) in partnership with the Islamic Waqf Dept. (Al Awqaf) and UNESCO to realize this goal.

pl. 36: General view of main halls after recent restoration

Jewel” in Al Haram Al Sharif after Al Aqsa Mosque and the Dome of the Rock. Enjoying a prime location opposite the Dome of the Rock and close to Al Aqsa mosque, the Ashrafiyya was constructed at the end of the 15th Century by the Mamluk Sultan. The Ashrafiyya building suffered over time from the impact of earthquakes. As a result of the damage to the building during the earthquake in 1545, the school lost the first floor and many of the walls in the lower floor. The damaged parts of the school was rebuilt by the Ottomans which explains the mixing of some stones panels in various feature of the building. Further damage to the building was inflicted during the more recent earthquake in 1927. The school unfortunately remained in a state of disrepair for a long time during the last century.

The Islamic Waqf Department decided to locate the Centre in one of its most valuable buildings in the Haram compound and one of the finest examples of Mamluk architecture in Jerusalem used to house Al Aqsa Library. But after Al Awqaf decision, the library was moved in 1999 to a new location replacing the Women’s Mosque, adjacent to Al Aqsa Mosque and next to the Islamic museum.

2.2 Islamic Manuscripts in Al Haram, Al Sharif The Islamic Museum and AL Aqsa library were established in 1992 by the Islamic Higher Council in order to collect and protect the copies of Quran, historic and religious manuscripts and make them available for readers, researchers, and professionals. It also arrived to collect valuable antiquities and remains found during excavations and restoration work in Al Haram Al Sharif area, protect these pieces and present them to promote Islamic culture and history. Available statistics indicate that there are around 6000 copies of Quran and Manuscripts in Palestine of which 4000 are in Al Haram Al Sharif. The number of Manuscripts and Quran copies documented by Al Aqsa library are estimated as: • • •

2000 Manuscripts - 10th AP (460 H) 1000 copies of Quran, the oldest dated 9th AD (200 H) 1000 Mamluk document, the oldest dated (600H)

Additionally, Al Aqsa library holds the whole collection of Sheikh Khalili library which has not been documented yet. 56

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3) Project Philosophy The project implementation was based on the concept of partnership between the 3 main organizations:

pl. 37: Previous building use as Al Aqsa library

Most of the available collection of Manuscripts, copies of Quran and historic documents, while standing wittiness to the Arab and Islamic heritage of Jerusalem, are still in bad condition and in urgent need of restoration and treatment.

1. Welfare Association the project funder, while it’s Technical Office for Old City of Jerusalem Reviltaisation Programme (OCJRP) was the main implementer of the project. The OCJRP technical team carried out the required architectural and physical surveys’ prepared the architectural design as well as the electromechanical design, specifications and tender documents to restore the historical fabric of the building, provide it with the required modern facilities and to adapt it to be used as a centre for manuscripts restoration. The team also managed the project and coordinated various stages with technical experts and stakeholders. 2. The Department of Islamic Waqf ( Al Awqaf) in Jerusalem who is the building owner and main beneficiary. Al Awqaf technical team supported the Welfare Technical team all through the project and facilitated the work of other partners and experts. 3. Al Awqaf also nominated 5 Palestinian technicians to be trained on the restoration of manuscripts. UNESCO Cultural Heritage Division provided technical support for the project by selecting and nominating experts, coordinating and funding the training programme and facilitating the procurement of the laboratory equipment and furniture. Other international experts and organizations of relevant expertise provided technical support and training needed for the project implementation.

4) Project Objectives 4.1 Development Objectives pl. 38: Deteriorated Manuscripts badly stored

a. Preservation of Arabic/Islamic Heritage in Jerusalem. b. Safeguarding the valuable Islamic Manuscripts, Qurans and rare documents. c. Developing an historic, technical and cultural database of available manuscripts to be used by researches and scholars of this generation and future generation.

4.2 Immediate Objectives •

• • • 58

Establishing a specilaised center in Al Haram Al Sharif for restoration of Islamic and historic manuscripts, Quran and historic rare documents with the help of local and International experts and according to international standards. Training a team of young technician on the restoration of manuscripts. Restoring a suitable building and adapting it to house the laboratory and become the centre for Manuscripts Restoration. Creating models for completed restored manuscripts to ensure continuity and sustainability of this profession in the future. 59


•

Encouraging visitors and tourists to visit the centre and the Islamic Museum, where the restored manuscripts will be exhibited, to see the valuable contents of the museum. Making manuscripts, historic and religion documents available for researchers and scholars.

•

5) Projects Main Components 1. Restoration and adaptive re-use of the building for the following purposes: a. Creating laboratory for restoration of manuscripts, Qurans and religious/historic documents. b. Providing storage space to keep the restored manuscripts and monuments in a suitable environment. c. Providing exhibition space for the restored manuscripts and documents to be used by researchers and scholars. 2. Procurement of laboratory equipment and furniture for the centre. 3. Training and capacity building for a technical team on restoration of manuscripts and historic documents.

6) Implementation Methodology 6.1 Consultation Phase There was continuous consultation and cooperation from the early planning phase for the project between the technical teams of Welfare Association-OCJRP and the technical and administrative teams from Al Awqaf to identify priorities and agree on a Plan of Action for implementation and review technical documents previously prepared for the project. A number of coordination/consultation meetings were also held between members of Al Awqaf, Welfare Association / OCJRP and the Cultural Heritage Division of UNESCO in Jerusalem and Paris. During the meetings, responsibilities and roles of each organization were defined and a Plan of Action agreed to achieve the required results. It was also agreed that OCJRP will prepare the implementation drawings and documents and supervise the works in coordination with Al Awqaf engineers. Meanwhile, UNESCO will arrange for the training of 5 young Palestinian technicians in Florence/Italy on restoration of manuscript, funded by the Saudi Government, UNESCO also offered to contact one of the recognized international experts in the field to prepare the list of equipment and furniture required for the laboratory. The equipment cost and part of the training cost were to be funded by Welfare Association.

6.2 Al Ashrafiyya Restoration and Rehabilitation project The Technical Office of OCJRP followed International standards for restoration in the design and implementation of the restoration of Al Ashrafiyya School and in adaptive reuse of the building for the new function: Therefore, the following steps were followed within this phase:

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1. Architectural survey and documentation of the part of Al Ashrafiyya to be used as the restoration centre. A thorough physical survey of the condition of the building was also conducted. 2. Building preparation and drying from water leakage and dampness. 3. Restoration of the main halls and spaces for use as the restoration centre and roof rehabilitation and provision of electro mechanical services and ventilation for building to be used as restoration laboratory to protect manuscripts in a suitable environment. 4. Roof Rehabilitation. 1. Survey and Documentation In the study of the building architectural and historical development, OCJRP relied on available research and documents carried out by researches and scholars which are mentioned extensively in the previous volume. Architects and engineers from OCJRP carried out thorough architectural measuring surveys for all internal spaces within the allocated buildings as well as the main building facades. Furthermore, a thorough physical survey was carried out to assess the physical condition of the building especially the effect of water leakage and high humidity on the structure. However, as the Ashrafiyya building was closed for a number of years before it was used as library, it suffered from extreme condensation and dampness due to leakage from the roof and adjacent buildings as well as lack of ventilation. The worst deterioration was more evident in the back rooms on the west side which was used for storing the manuscripts. A mission conducted by a team of experts from the Institute of Laevan in 1987, found that the building suffered from severe dampness and humidity. Consequently, at the start of the project implementation in 1999, another international expert of libraries and manuscripts working as a UNESCO consultant suggested that this building might not be suitable to be used for its intended function. The teams of OCJRP and Al Awqaf, further consulted another UNESCO expert in the same year during one of his visits to Jerusalem, Professor Croci who is an expert in consolidation of historic buildings. Professor Croci, advised that the best method for the team would be to investigate the sources of the dampness and try to eliminate them and tackle the sources as the first step to start the drying process and before the restoration work can start. Consequently, an expert from Prof. Croci’s office, undertook a mission in August 2000 and worked closely with the architects and engineers from OCJRP and Al Awqaf. The work included documenting, surveying and evaluating the physical and structural condition of the building, and inspecting the neighboring area, in order to find out the causes of dampness. The teams agreed on the steps to be taken to start a drying process for the building, both internally and externally as the first phase that should precede any restoration work. 2. Building preparation (Drying Phase) Upon the recommendation of Professor Croci the teams of OCJRP and Al Awqaf took the required steps to dry the internal spaces and made inspection pits on the roof and removed a small area of plaster from the ceilings in addition to inspecting surrounding building, the following was agreed to start the drying process: • •

Drying the vaults inside by removing cement plaster and allowing air circulation (see photos). Drying the walls and the structure from dampness by removing the cement mortar from joints and removing selected stones from the internal walls.

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• •

Treating the cause of dampness by attempting to solve the drainage problems in adjacent buildings. Removing the first layer of the filling on the roof with the worst dampness conditions, which also helps structurally by relatively reducing weight on top of the vaults? Drying the filling of the roof, by using the structure described above, this should absorb heat and save it inside while protecting the roof from rainwater.

•

The Drying Process a. Treatment of Internal Spaces: Description of works carried out inside the main hall and storage rooms • Provisional removing of selected stones from internal walls in the worst affected areas according to the agreed method. The stones were replaced by steel frames for protection and numbered to be rebuilt after the drying is complete (see Photo…) • Making holes through the walls, (in areas where stones could not be removed ) especially the central wall extending from north to south of Al Haram wall border. • Removing cement-pointing mortar between stone courses to allow ventilation of the damp wall fill. • Removing cement plaster that covers the walls and vaults in order to ventilate the structure. • Reopening and removal of colored glass windows from the upper openings to create cross ventilation. b. Treatment of External Areas (ROOF) Description of works carried out on the roof • Installing protective structure on the roof comprising steel trusses and supporting columns covered with hard plastic sheets. The sides were also covered with soft plastic sheets. It was designed to give maximum protection while allowing natural air ventilation. • Removing filling from the roof with an average depth ranging between 25cm at the east side to 70cm at the west side (following the roof slope), 40cm filling from the top of the staircase entrance (above the cross vault), a total of only 40 cm including the tiling thickness was removed; as the height is bigger at the entrance vault than other parts of the building. • Removing the old stone tiles and preserving them in order re-use them later (it was estimated that up to 50% of the original tiles can be reused). Description of the physical condition of the Building during the Drying Process: The following observations were made during the implementation of the (Drying) Phase: Internally: • Some additional cracks were found under the removed plaster layers in the rear vaults, and the northeastern wall, but the structure seemed to be in good condition. • The central western wall, and the central rear room (wall connected to the Baladiyyah courtyard), was found to be the worst affected by dampness due to leakage and penetration of water and sewage pipes in adjacent houses. This caused wall saturation, which could have structurally weakened the masonry. See photo • After removing selected stone blocks, (in the north, east and south walls of the library), it was noted that the filling between the two courses was slightly wet. • Salts were found between the joints of stone courses after removing the cement mortar and on the surface of the stones.

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Externally (roof): • The extent of dampness in the roof filling varied according to its location. Areas close to the western wall and where plant roots grew was the worst affected. (Main hall roof ) see photo and plan. • Original vertical lime mortar layer of 5-6am thick was found in certain areas between the filling and the surrounding walls at the north part of the roof, which acted as an insulation joint, to prevent dampness from entering the structure. This was observed between the removed part and the original floor, see plan. • During the first stages of the work, colored marble pieces were found in the material removed from the roof. This was believed to be the remains from the original floor of the upper floor destroyed during past earthquakes. Later complete marble tiling patterns were found (of different sizes) in different areas of the roof (see Photos). Some show complete patterns and some are just part of a pattern. The discovered tiles are believed to be the remains of the 15th century original floor, which is probably the only second example of Mamluk tiles in Jerusalem surviving until today after al-Madrasa al_Tushtumarriyah. Therefore, it was important to ensure the preservation of these tiles while preparing for the rehabilitation of the roof. Consultation with UNESCO and other International and Local bodies were conducted to ensure the tiles protection will be carried out according to international standards and conventions. While removing the layers of roof covering, the original shape of the floor was uncovered. There was a clear difference in level between the middle floor (sahn) surrounded by two higher-level iwans. A study of the Al-Ashrafiyya by Archie G Walls anticipated such a design which is similar to that of Qaytbey palace in Cairo constructed at the same period. Parts of the remaining structure and stone courses of the demolished old structure were also found (see photo above, see also plan). c. Treatment of water leakage from adjacent buildings: Another major source of water leakage and humidity was the faulty drainage of 3 houses adjacent to the western wall of the building. After examining the sanitary facilities and connections within these houses, the OCJRP team decided that an emergency rehabilitation project should be implemented to replace the faulty connections. Consequently, the 3 houses were provided with new kitchens and bathrooms and connections. Once the building and roof were completely dry, the restoration phase started for the internal spaces as well as the rehabilitation of the roof. Other phases of the project ran parallel or followed the restoration and rehabilitation works according to the main projects components detailed below. The Centre was finally completed in 2008 and is now fully operational under the management and implementation of the Awqaf. 3. Preparation of Implementation Drawings and Documents At the time of the building preparation and the drying process, OCJRP Technical Team prepared the project Design Drawings for restoration and adaptive reuse of the building according to UNESCO’s expert’s requirements for the manuscript restoration laboratory and in coordination with Al Awqaf engineers.

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Specifications and tender documents were also prepared according to international standards for conservation of historic buildings. Meanwhile consultants for electro-mechanical engineering and environmental controls prepared their design drawings and specifications. Tender was consequently issued and awarded. The winning contractor started to work for a short period of time when all restoration or even maintenance work inside Al Haram Al Sharif compound was stopped by the Israeli authorities for over two years (2002-2004) due to the deteriorating political and security conditions. 4. Building Restoration and Roof Rehabilitation After the drying phase was completed and the contractor started the preliminary works for restoration of the main halls in the ground floor, the project was stopped by the authorities for over two years. During that time, while the building was closed, the window openings were open as the original panels were under restoration. Most of the damp elements within the building were already removed while all layers on the roof were also removed. While the restoration work was delayed, however, ironically, the stoppage helped in completing the drying of the building. After more than two years stoppage, the contractor was allowed to continue work on the building. Meanwhile, most of the internal spaces and roof were completely dry due to all the actions taken during the drying process which allowed the restoration and rehabilitation work to go ahead. a. The Restoration/Rehabilitation of the internal spaces in the ground floor: Restoration work started, with the plastering of walls and ceilings using hydraulic lime, also used for mortar joints in the exposed stone walls and columns. The stones panels that were originally removed to allow the fill in the walls to dry were returned to their previous location according to their numbers. During the two years, Al Aqsa Rehabilitation Committee was able to restore the damaged gypsum windows and make new windows to replace the missing ones. While it was still difficult to allow labor and material to the site, new stone tiles to suit the original stone tiles and design were delivered to the site to replace the recent terrazzo tiles found in the building. b. Adaptive Reuse of Building for Restoration Lab: This phase included installation of wooden partitions, screens and cupboards specially designed to suit the original building and the design sprit for the centre. These wooden panels and screens were used to divide the internal halls in order to provide the functional spaces required for the restoration laboratory and according to the outline layout received from UNESCO’s expert in restoration laboratories. The design layout was based on using the main front halls for reception, administration offices, documentation and Dry Treatment for the manuscripts and documents. The halls in the back were reserved for the “wet treatment” and storage (see Dwg No….) During this phase, all services networks were installed including water, electricity and air-conditioning. The ventilation and A/C systems were specially designed to provide the centre with the best environment for its use. Electrical connections and lighting fixtures were also selected from a special manufacture to suit the sensitivity of the valuable documents. c. Roof Rehabilitation: Once the project implementation restarted, the roof remaining layers were completely dry as most of the moisture trapped between these layers disappeared during the two years. Meanwhile, the light metal structure installed 64


at the start of project implementation protected the roof from various weather conditions. It also protected the colored Mamluk tiles that were discovered on the roof. The priority for the Technical Team was to rehabilitate the roof and protect the internal halls on the ground floor from water leakage, although the team still considered the protection of the remaining Mamluk tiles is of great importance. A compromise had to be reached to ensure the rehabilitation of the roof to protect the building from leakage while preserving the Mamluk tiles in the best possible way. After consultation with the main partners Al Awqaf and UNESCO and number of International experts in the field, it was decided that it will be best to leave the larger pieces of the remaining tiles exposed and presented to the public, while the smaller pieces could be documented and covered. The OCRJP team documented all the tiles discovered on the roof by tracing all the pieces scattered around the roof to record the exact dimensions. The data was later saved and entered accordingly using AutoCAD. A team from Venice Institute for Conservation assisted in the treatment and consolidation of all the tiles using special adhesive material. After all the tiles were secured in-situ, 3 larger pieces of the original Mamluk floor showing complete internal parts of the original floor were selected in order to keep them exposed, while the other smaller pieces were carefully re-covered by the roof normal covering including the traditional lime screed, the damp proofing and tiling with traditional stone to suit the original building in terms of quality, color and style. The exposed tiles had to be protected from weather and interference. Therefore a special protective structure was designed by OCJRP team to surround the tiles. The structure comprised of metal frames with special transparent glass of high protection against ultra-violet rays and other environmental factors.

6.3 Equipment At the early stages of the project, UNESCO sent a number of experts of various specialities to inspect the proposed building, assess its suitability for its intended function, and prepare a schedule of Equipment for the restoration laboratory. The experts also cooperated with OCJRP design team to prepare the layout for the centre and proposals for the ventilation and environmental control in the centre as well as to agree the cost estimate for the project. The OCJRP team included the layout in their design drawings and the electromechanical engineers designed the required ventilation and A/C systems and supervised their installation through OCJRP Technical Office and according to UNESCO expert recommendation. Upon the proposals from UNESCO equipment expert and after estimating the cost, the list was sent to the Procurement of Equipment Division within UNESCO to carry out the required tendering procedure while Welfare funded that part of the project through a Fund-in-Trust Agreement with UNESCO. Although the equipment was purchased in 2005, the delivery of the equipment to the centre was delayed for over 3 years due to the security conditions. Finally in August 2008, all equipment, machinery and furniture arrived at the centre after support and intervention from the Jordanian Government. 65


Al Awqaf team at the centre started working on the manuscript restoration with the help of UNESCO experts since the laboratory was installed.

6.4 Training This component included the training and capacity building of a local team on the techniques and methods of restoring and strong manuscripts, copies of Quran and historic documents. Consequently 5 young technicians were nominated by AL Awqaf and sent to a special Institute in Florence- Italy where they attended the relevant training course for 3 years (1999-2002). As a result of the delay in the implementation of the centre and late delivery of the equipment the team had to work in Al Aqsa library until the Ashrafiyya centre was ready.


1.2 Dealing with Physical Problems: Historic buildings suffer from a variety of physical problems caused by internal and external factors. While dealing with a serious case of dampness in the building, the team, assisted by international experts learnt how to look for the cause of the problem before attempting to treat it. After identifying the cause/s of the problem, simple, uncomplicated solutions should be pursued that will eliminate the source of the problem and lead to the required result. In the case of the extensive humidity Al Ashrafiyya building suffered from, there was need for a number of technical interventions to deal with the problem including: • •

Unfortunately, by 2008 some of the team members left. However, Al Awqaf in coordination with UNESCO are training a new team who are currently helping the team in restoring a number of manuscripts.

6.5 Lessons Learnt

• •

Removing old cement plaster and mortar joints and some stone panels to allow the fill inside thick walls and other surfaces to be ventilated and dried before the restoration work started. Layers from the roof were also removed to allow the original layers to dry and find out the cause and location of the leakage. Adjacent houses had to be examined and water connections and sanitary facilities fixed and rehabilitated to eliminate the sources of leakage. Enough time was allowed for the building to dry before restoration and rehabilitation work was carried out internally and externally.

The restoration and adaptive re-use of Al-Marassah Al-Ashrafiyya was a rich and valuable experience in the field of heritage preservation for those who were directly involved in the project implementation or for professionals in the field.

1.3 Dealing with Hidden/Unexpected Elements During Restoration: There is need for flexibility in dealing with unexpected change which may result in adapting the original building to the new needs.

Therefore, this part of the book was produced to set the scene of how the project was envisaged and planned and to inform the reader of some of the difficulties and challenges the team faced during implementation.

In the case of the Mamluk Tiles on the Roof, the discovery of the original Mamluk tiles on the roof was a pleasant surprise to the team, finding the best way to deal with it was however, a serious challenge to all technical teams working on the project.

In addition to the high cultural value of the building and the care and sensitivity needed to restore it, the function to which the building would be adapted is in itself a unique and rare function, that required the team to learn about its technical needs, and how the building should be provided with the right environment, spaces, equipment and material needed for the selected function. The main challenge to the professionals involved in the project was supposed to lie in finding the balance between protecting the architectural heritage of this valuable monument and between providing the modern services and facilities to enable it to be used as a laboratory for restoration of rare manuscripts. The political and security conditions prevailing at the time of implementation, however, presented a much more serious challenge. As the project implementation was stopped, delayed and certain actions restricted, the Executive Team and Partners had to review and revise the implementation plan and modify its various components according to the limitations and external factors outside their control.

Close coordination and consultation between the partners and seeking technical advice from international experts resulted in a reasonable compromise in the end which secured the protection of the tiles, through documentation and consolidation, exposure of some parts while smaller parts were covered. At the same time, the building roof was rehabilitated and insulated as planned to protect the building from future leakage. 1.4 Unexpected Delays in Implementation: The implementing team should try to adapt to any unexpected delay in the programme by trying to follow a flexible and sometimes creative solutions to make use of the lost time.

In case of centres Laboratory Equipment and Material although the arrival was delayed and in spite of delay to the restoration work on the building, the Awqaf department, however, started the documentation of the manuscripts and treating some of them using simple method in order to make use of the available expertise and team.

Some of the lessons that were learnt from such rich experience can be summarised as follows: 1. Technical Issues: 1.1 Adaptive reuse: while dealing with such valuable monument and planning for a new use, it is important to strike a balance between the need to protect the monument according to the International Standards for conservation while providing modern facilities as required by the new building use. 66

1.5 Consultation and coordination between partners: During implementation of complex projects such as Al Ashrafiyya, it is important to rely on coordination and consultation between various agencies involved in the project. Usually each party has different experiences and strengths which will benefit the project and ensure its successful implementation.

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2. Project Management: Although Welfare Technical Team was responsible, as the implementing partner, for the technical and financial management of the project, however, all project phases, were implemented with full cooperation and coordination with the Awqaf technical team which helped overcome all the difficult problem that faced the project implementation. There was also valuable technical support from UNESCO in a number of difficult tasks. This unique professional cooperation between all partners allowed the successful completion of the project and at the end, achieveing its main objectives.

7) Conclusion The implementation of the project for restoration and adaptive reuse of Al Ashrafiyya School to become a Centre for Manuscript Restoration was a complex as well as a valuable experience that affected all those who contributed or cooperated in its implementation. The project allowed the team to learn and appreciate the value of the architectural heritage of this unique Mamluk monument with all its rare architectural details and special decorative elements. It also exposed the teams to the value of the rare manuscripts that will be restored in this centre and learn about the process and needs for their restoration and protection. The project could not have reached a successful conclusion if it wasn’t for the combined efforts and perseverance of all the partners who worked as one team and relied on cooperation, coordination and consultations in all phases to achieve the main goals of this outstanding project, mainly protecting two important components of Jerusalem’s heritage, and the World heritage in one integrated project.

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Drying Phase for Internal Halls During Restoration

Project Photos

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During Restoration

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After Restoration

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Completion of Restoration Centre and Laboratory

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Roof Rehabilitation Phase Roof Drying Phase and Mamluk Tiles Protection

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Mamluk Tiles Documentation

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Roof during Rehabilitation

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Roof after Rehabilitation

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Projects Drawings

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Glossary

Cartouche decorative ornament rectangular or oval often include a name

Abcus stable, a place on the wall, column or pier where the edge of the arch is settled

Cell the term is used in contradictory to linguistic term; it is a small room with a limited number of windows for the seclusion of the Sufi or the student

Ablaq pursue courses of colored stones in construction mainly in interfaces, arches, sills and cymbals Amir ma’a a Mamluk rank means that the Amir is responsible for 100 knights during peace time whereas during war time he’s in charge of 1000 knight. It is a rank that allows the incumbent to occupy high ranking positions Arch a curved structure on the form of arch used as a support over an open space and compromised of several stones of several kinds and forms. Arabesque known by securitization, entwining, fleuron. It is considered the Arabic art of decoration proliferated in Islamic art and archeology known for its components of intermingled plants, cross-cutting branches and hanging flowers Atabeq the guardian-father, during the Mamluk period, atabeq al- asaker means a senior field commander Bay a square, not surrounded by walls, ceiling is cross-cut and form a part of a portico often found in a mosque

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Dakshoum pieces of stones or irregular shapes, small in size but bigger than gravels Dawadar a word consists of two parts: Dawa in Arabic (inkstand) and Dar in Persian which means the holder of inkstand or the secretary of the Sultan according to Mamluk definition; there were senior dawadars and a junior dawadars as assistant Dirka a forked passage or yard following the entrance immediately Durqa’a area or lower part centering the four Iwan’s in Madrasa planning, often covered with a wooden lantern Elevated entrance elevated entrance from the advancing ground level beginning with semi circular stairs Frame the entourage for decorating the façades, arches, strengthening decoration or adornment

Bench a long stone higher than the surrounding used as a seat mainly in front of shops and Madrasas

Geometrical designs The geometrical designs on the wood, marble, stone or other. The designs were painted by pulling a string fixed between two nails and dipped in red. The designs were hexagon, octagonal, decimal and duocimo.

Blazon emblem or bearings of heraldry; the most prominent are the sword, grail and coats of arms.

Gogeled vousoirs a group of pieces of stone or marble stacked by overlap interlacing forming a lintel or arch.

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Hospice architecture building constructed in open areas then subsequently built within cities to house Sufi and the poor. In Jerusalem city hospice was designated for visitors as well.

Lintel a block of stone or several pieces of stones or marble stacked or interlaced atop the lintels of doors and windows. If it is interlaced it is called Musfen lintels and if it is stacked it is called Vousoirs lintels.

Imposts a group of protruding stones fixed in walls forming layers and projecting from each other to hold balconies or arches

Maequetery decorate material with more valued material; decorate silver with gold and copper with silver

Incrustation add expensive material to less valuable material in order to decorate Incrustation coat white marble with colored pieces Inlaying add artistic shapes from bones, ivory, mother of pearl to the surface of wood fillers Interlacing insert and install wooden or stone fittings intermixed to strengthen and decorate Iron grill crossed metal bars forming square shape pasted to splints to protect windows

Mihrab a hollow niche in general indicating the direction of Mecca or the Qibla Mould a protruding or intruding frame used around arches, sills, terrace, decorated windows. Muqarnas architrave and a structural element consisting of pieces of stones or wood in the form of Mihrab or small arches which consists of upper or down moulds that resemble hives. Niche an arched entrance (recess) other than the window in general but might have a window in rare cases

drawing that help to understand ideas, and engineering architectural components. Pier block of stone square or rectangular that props the arches and vaults to corbel the ceilings of buildings Portico a group of consecutive tiles, opened from three sides covered by a cross-interlaced roof supported on a series of arches based on piers from one side and propped on a wall from the other side Qumriyya circular window un-protruding in general with gypsum perforated overlay and stained glass in the background

Stone tiles tiles of limestone or sandstone, sleek sculpted, with a variety of sizes and irregular shape

Parapet courses of stone at the top of the wall or fence built to protect

Tarima wooden house with a dome, it is a Persian expression Arabized

Khasaki a group accompany the Sultan, they are usually close to the Sultan and carry functions on his behalf

Passage a dolmen which is approached by a long passageway.

Landing wide step between stairway flight

Planning the art of building, in architectural description it is a

Vault a way to roof ceiling to cover spaces and gaps with different forms: fan vault, cross vault, and semi barrel vault

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Wooden lantern a wooden ceiling covering the central part of the building and Druka’a, it was octagonal in shape and terminates with a dome with windows

Small roof a cover over a passage or corridor ahead of an entrance or road

Tablakhana a word made up of two parts: tabl (drum) in Arabic and Khana in Persian. Literally it means the place where drums are beaten. It is a Mamluk rank which means an Amir is in charge of forty soldiers and is entitled to be accompanied by a squad beating the drums while on the move

Jamb a supporting reinforcing stone from any side: it is the stone course surrounding doors and windows

Waqfiyya a registered document issued by the Islamic Legislative Court stating conditions, objectives and motives of a specific endowment

Secret door small narrow door for escape or privacy, often in invisible location of the building.

Ornamentation band deep decoration of two parallel lines forming a quirked ogee moulding frame or a framework encircling entrances, doors, windows and arches carved in low relief. If the lines intertwine forming regular distances of little circular loops called “mims” in Arabic since they resemble that letter in Arabic script) it is called “Jifet La’ab”.

Iwan a square or rectangular shape area closed from three sides whereas the fourth side is open with an arch. Often the floor of the Iwan is elevated from the surrounding or advancing ground.

Waqf allocate proceeds of donations in-kind or real estate to serve charitable goals as defined in condition terms.

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List of References and Resources Arabic References

Records of the Islamic Legislative Court of Jerusalem, register # 68. Ibrahim 1961 Ibrahim Abd al-Lateef, sultan Qaytbay Document: Study & Analysis, Madrasa in Jerusalem and Mosque in Gaza, The Third Conference for Archeology in Arab Countries, 1961, p 389-434. Ibshirly and Tamimi, 1982 Ibshirly Mohammed, al-Tamimi Mohammed, Islamic Awqaf and Property in Palestine, Istanbul 1982.

Abd al-Mahdy, 1981 Abd al-Mahdy, Abd al-Jaleel, Madrasas in Beit alMaqdess during the Mamluk and Ayoubi era and its role in the intellectual movement, Amman, 1981.

Bieberstein & Bloedhorn (1994) Bieberstein, K. and Bloedhorn, H., Jerusalem, Grundzuge der Baugeschichte vom Chalkolkithkum bis zur Fruhzeit der osmanischen Herrrschaft.3 Band, Wiesbaden 1994.

al-Ghwanmeh, 1982 al-Ghwanmenh, Yousef Darwish, History of Beit alMaqdess in the Mamluk era, Amman, 1982.

Burgoyne (1971) Burgoyne, M. H., “Some Mamluk Doorways in the Old City of Jerusalem”, Levant, iii, pp.1-30, 1971.

al-Asali 1981 al-Asali, Kamel Jamil, Educational Institutes in Beit alMaqdess, Amman, 1981.

Burgoyne (1987) Burgoyne, M. H., Mamluk Jerusalem: an Architectural Study, Buckhurst Hill, 1987.

al-Asali 1989 al-Asali, Kamel Jamil, Jerusalem Documents, Section III, Amman 1989.

Garcin 1998 Garcin, J., C., “The regime of the Circassian Mamluk”, in Petry, C., F., ed., The Cambridge History of Egypt, 640-1517, Cambridge, 1998.

Abu Sneineh 1990 Abu Sneineh Yousef, Shaikh of Islamic Shaikhs, King of Scientists al-Kamal Mohammed Ibn Abi Sharif al-Kamali, Jerusalem 1992.

al-Asali 1992 al-Asali, Kamel Jamil, Beit al-Maqdess in the Arab and Islamic Travel Books, Amman, 1992.

al-Dabagh 1991 al-Dabagh, Mustafa Mourad, Our Country Palestine, Part IX, Section II, 1991 (al-Huda Publishing House), Kufur Kara’, Palestine.

Mujir al-Din 1973 Mujir al-Din, Abd al-Rahman Ben Mohammed alHanbali, al-Aness al-Jaleel in the history of Jerusalem and Hebron, Amman, two parts, 1973.

al-Arif 1961 al-Arif, Arif, aEl-Mufassel In the History of Jerusalem, Jerusalem, 1961.

Foreign References

Najem and Others 1983 Najem, Ra’ef and others, Treasures of Jerusalem, Amman, 1983.

Meinecke (1992) Meinecke, M., Die Mamluksche Architektur In Agypten und Syrien (648/1250 bis 923-1517), Teil I, Genese, Entwicklung, Und Auswirkungen Der Mamlukschen Architektur. Teil II, Chronologische List Der Mamlukschen Baumassnahmen. Abhandlungen des 46 Deutschen Archaologischen Instituts Kairo, 1992. Natsheh 2000 I Natsheh Y. S., “The Architecture of Ottoman Jerusalem”, in Ottoman Jerusalem, The Living City 1517-1917, edited by Sylvia Auld and Robert Hillenbrand, part I pp. 583- 655. Natsheh 2000 II Natsheh Y. S., “Architectural Survey: Catalogue of Buildings”, in Ottoman Jerusalem, The Living City 15171917, edited by Sylvia Auld and Robert Hillenbrand, part II, pp.657-1085.

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Petry 1993 Petry., C., F., Twilight of majesty: the reigns of the Mamluk Sultans el-Ashraf Qaytbay and Qansuh alGhawri in Egypt, Seattle, 1993. Tamari 1976 Tamari, S., “al-Ashrafiyya - An Imperial Madrasa in Jerusalem”. Pp. 9-64 in Jacob Mansour, ed., Arabic and Islamic Studies. Ramat Gan: Bar-Ilan University. (Hebrew; English abstract: pp. li-lii). Sobernheim., M., & Ashtor., E., “Ka’itbay”., in EI2 (The Encyclopaedia of Islam, New edition), 4,1978, pp. 462463. Stephan (1980) Stephan, St. H., Evliya Tshelebi‘s Travels in Palestine (1648-1650), Jerusalem, 1980, reprinted of QDAP, vols. 4-9, 1935-1942. Van-Berchem (1920-27) Van-Berchem, M., Materiaux pour un corpus Inscriptionum Arabicarum, 2nd part, syrie du Sud: Jerusalem, 3 vols. (Memoires d’Institut Francaise d‘Archeologie du Caire) vols.43-45, Cairo, 1920-27. Jerusalem Ville vol.43, 1922-23 [part one 1922, part two 1923], Haram, vo.44, [part one 1925, part two 1927] Walls 1979 Walls, A., G.,“An Attempted Reconstruction of Design Procedures and Concepts During the Reign of Sultan Qaytbay(872/1468-901/1496) in Jerusalem and Cairo: With Special Reference to the Madrasa Ashrafiyya and the Minbar in Khanqah of Farag Ibn Barquq”, (unpublished PhD Edinburgh 1979) 47 Walls 1984 Walls, A., G., “al-Ashrafiyya: Third Jewel of the Third Shrine of Islam”, Arts and the Islamic World, ii, 1984. Walls 1993 Walls, A., “Otoman Restoration to the Sabil and Madrasah of Qaitbay in Jerusalem”, in Muqarnas, 10, 85-97.

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Project Experts Prof. Andrea PAPI The Director of «Istituto per Arte e Restauro» of Frorence Italy Consultant of UNESCO, IILA (Instituto Italo-Latino Americano), MAE (Ministery of Forein Affairs of Italy) Prof. Giorgio Croci Professor of Structural Engineering “La Sapienza”, University of Rome UNESCO Expert, President of the “International Scientific Committee (ICOMOS) Prof. Renzo Ravagnan Istituto Veneto Per i Beni Culturali Venezia

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