foundation ca. 4500 BCE, 637 C.E./16 A.H. [Conquered by Rāshidūn Armies]

A primary focus of the Archnet is the development of the urban environment in Muslim societies. Archnet’s new place authorities are city records, published and unpublished, that link together the sites, publications, and media relating to a specific city, making it possible for users to more easily find these resources.&nbsp;These records will facilitate finding materials relating to a specific city even if they search by variant, alternate, or old names.&nbsp;City records published in this collection provide brief descriptions and histories of the place. They are linked to related publications, sites, and media, including general views or cityscapes.&nbsp;We hope you find these records useful. Users interested in the topic of urban development and cities may wish to explore the keywords: cities, city and regional development, urban design, urban development, urbanism, urban planning, or urban regeneration; as well as the&nbsp;<a href="http://archnet.org/collections/historic_cities" rel="noopener noreferrer" target="_blank">Aga Khan Historic Cities Programme</a>.&nbsp;This collection will continue to develop over time, so check back regularly.&nbsp;

City Records

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digital graphic

IAA708442

 Jerusalem

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This panoramic view is composed of a <a href="https://www.archnet.org/authorities/6579?media_content_id=125137" rel="noopener noreferrer" target="_blank">Southern Part</a>, <a href="https://www.archnet.org/authorities/6579?media_content_id=125138" rel="noopener noreferrer" target="_blank">Central Part</a>, and a third part not available on Archnet.

black-and-white print

Panorama de Jerusalem

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This is a white and white version of the <a href="https://www.archnet.org/authorities/2256?media_content_id=125115" rel="noopener noreferrer" target="_blank">sepia print</a>.

Chief Rabbi of Jerusalem

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Grand rabbin de Jerusalem. A sepia version of the <a href="https://www.archnet.org/authorities/6579?media_content_id=125065" rel="noopener noreferrer" target="_blank">black and white photograph</a>.

Grand rabbin de Jerusalem - Translated: Head Rabbi of Jerusalem

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Jerusalem. Historical Views, Jerusalem - Alternate: Al-Quds - Yerushalayim

Located approximately in the physical center of the Old City of <a href="https://www.archnet.org/authorities/6579" rel="noopener noreferrer" target="_blank">Jerusalem</a>, the church of the Holy Sepulcher is a dominant feature in the city's landscape. It is the most venerated sanctuary in the Christian world and had been a place of attraction and pilgrimage for many centuries. According to Christian belief, the church is built above the empty grave of Christ. The place he was buried after his crucifixion, and where he came back to life before ascending to the heavens. It is a physical point associated with Christ's transfiguration from human to divine. The grave is located in Golgotha (the place of the skull), which is believed to be the burial place of Adam -- the first human being whose sins were redeemed by Christ's crucifixion. The complex of the Holy Sepulcher as we see it now is the result of numerous restorations, alternations and additions. It is an enormous and intricate structure that houses different Christian sects such as the Coptic Orthodox church, Catholic church, Franciscan church, Ethiopian church, Armenian church and the Syrian Orthodox church. The different communities still live according to the status quo defined by the <a href="https://www.archnet.org/collections/2368" rel="noopener noreferrer" target="_blank">Ottoman</a> Sultan <a href="https://www.archnet.org/authorities/2638" rel="noopener noreferrer" target="_blank">Abd al-Majid I</a> in 1852. The church is full of hidden walls and spaces, many of which were discovered during the restoration that took place prior to the millennial celebrations of at the end of 1999. Christ's grave was discovered underneath the Temple of Aphrodite of the Aelia Capitolina, the Roman city built on top of Jewish Jerusalem and has came to be recognized as the holy sanctuary of Jesus. The Empress Helena, who was the mother of the first Christian Emperor, Constantine, traveled to Palestine where she supervised part of the building's construction and inaugurated it in 335. At around the same time she founded the Church of Nativity in Bethlehem and the Eleona church on Mount Olives. The building's early phase from the 4th century comprises of two main buildings connected and preceded by an atrium. The first was a basilica with a nave and two aisles along each side. The church's apse faced west, atypically for later basilicas. The second building was a domed rotunda, known as the Rotunda of the Anastasis (the resurrection), surrounding a small building (Edicule) over the tomb. The church didn't suffer much destruction until the year of 1009, when it was almost entirely demolished under the orders of <a href="https://www.archnet.org/authorities/2777" rel="noopener noreferrer" target="_blank">Caliph al-Hakim</a>, the <a href="https://www.archnet.org/collections/2358" rel="noopener noreferrer" target="_blank">Fatimid</a> ruler of Egypt at that time. This demolition was one of the reasons given for the initiation of the Crusades. Soon after the church was desecrated, rebuilding was initiated under the authorization of the new Caliph. About 30 years later the Crusaders captured Jerusalem and the church was further restored and rebuilt and dedicated in 1149. In 1187, when Jerusalem surrendered to <a href="https://www.archnet.org/authorities/2683" rel="noopener noreferrer" target="_blank">Saladin</a> the church was left intact. The church suffered two further catastrophes, the first by fire and the next by earthquake at the beginning of the 19th century and 1927 respectively. The church today still exudes its Crusader nature. Sources: Biddle, Martin, Gideon Avni, Seligman, Jon and Winter Tamar. 2000. The Church of the Holy Sepulcher. New York: Rizzoli. Hoppe, Leslie J. 1994. The Synagogues and Churches of Ancient Palestine. Collegeville: The Liturgical Press, 108-112. Crowfoot, J.W. 1937. Early Churches in Palestine. London: Oxford University Press, 9-21.

Church of the Holy Sepulchre

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IAA708124

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IHJ0056

When approaching the Old City of Jerusalem from the south, as used to be the main approach in the Middle Ages, the first impression of the city is the glittering golden color of the Dome of the Rock viewed from a great distance. Entering the Old City one wanders through dense meandering alleys and alternating plays of dark deep shadows and bright light shining on the buff-beige Jerusalemite stone. The 7th century Dome of the Rock with its colorful exterior wall decoration and Golden Dome reappear in full glory only when entering the precinct of al-Haram al-Sharif ("The Noble Sacred Enclosure"). Al-Haram al-Sharif is an enormous open-air platform of artificial construction that houses the congregational mosque of al-Aqsa, numerous memorial buildings and fountains and is surrounded by many madrasas. The platform was built during Herodian times (1st century AD) to accommodate the new Jewish Temple (that was burned shortly after its completion). The Dome of the Rock is built approximately in the center of the Haram on an additional platform, it is the most prominent building in al-Haram al-Sharif both in terms of height and colors. The Dome of the Rock was built by the Umayyad Caliph Abd al-Malik and completed in 691 AD. While it is the earliest Islamic monument that has survived and one of the most admired ones, the original purpose for its creation have been the subject of much debate from the late Middle Ages to this day. Its location, on the top of Mount Moriah, which is also known as Temple Mount, associates the building with a rich tradition of Jewish and Christian narratives. The location of the Dome of the Rock connects it with a long tradition of the two other monotheistic religions in Jerusalem, Judaism and Christianity. The place is not only the place where the second Jewish Temple was built, but is also associated with the first Jewish Temple of Solomon. In addition, the Rock was considered to be the place where Abraham was prepared to sacrifice his beloved son Isaac. It is in the same location where numerous the important events in the life of Christ are assumed to have happened, and the area to which he predicted: "There will not be left here one stone upon another that shall not be thrown down" (Mark 13:2). Today the Dome is mainly perceived in the Islamic world as the commemoration of the marvelous story of the night journey of the Prophet Muhammad (al-Isra') and his ascension to the sky (al-mi'raj). It is believed that one night, while Muhammad was sleeping near the Ka'ba in Mecca, he was taken by the Angel Gabriel on a legendary steed named al-Burak to al-Masjid al-Aqsa (the farthest mosque) in Jerusalem. From the rock Muhammad ascended to the sky where he met all the prophets who had preceded him (such as Moses, Josef and Christ), witnessed paradise and hell and finally saw God sitting on his throne circumambulated by angels. Since the association of the Dome with the story of the night journey appeared in texts only several decades later, some theories suggest that the main purpose of the building was to express the victory of Islam in the recently conquered dominantly Christian city. The pictorial and textual decoration and the visual dominance of the building in the cityscape might support this theory. Another theory goes as far as to suggest that in response to the political tensions that endangered the pilgrims performing the Hajj to Mecca in those unstable times, Abd al-Malik wanted Jerusalem to supercede Mecca as the main focus of Islamic pilgrimage, thus constructing a building that would allow the ceremony of the circumambulation (al-tawaf). The building of the Dome of the Rock surrounds the somber rock by two sets of colonnades and an octagonal exterior wall. The central colonnade made of four piers and twelve columns support a rounded drum that transitions into the two-layered dome, which is more than 20m in diameter. Light that enters from grilled windows pierced in the drum and exterior wall glitters on golden mosaics and depictions of jewels, and Byzantine and Sassanian crowns in the midst of vegetal motifs. Those decorations have been interpreted as trophies that show the victory of Islam or as depictions of paradise. Quotations from the Koran are inscribed on the arcades and attest the role of Muhammad and of Islam and clarify the perception of Jesus Christ ('Isa) in Islam as an important prophet but not the son of God or God himself. The exterior walls were richly decorated with marble and mosaics similar to the interior. In the 16th century though, at the time of the Ottoman ruler Suleyman the Magnificent the exterior decoration was replaced by Turkish faience tiles, which in turn were widely replaced by a faithful copy made in Italy in the 1960s. One can conclude the attempt to describe the Dome of the Rock with the memory of the 14th century traveler Ibn Batuta who wrote "This is one of the most fantastic of all buildings. Its queerness and perfection lie in its shape... It is so amazing it captivates the eye... Both the inside and the outside are covered with many kinds of tiles of such beautiful make that the whole defies description. Any viewer's tongue will grow shorter trying to describe it" Sources: Ettinghausen, Richard and Grabar, Oleg. The Art and Architecture of Islam 650-1250, 28-34. New Haven and London: Yale University Press, 1987. Grabar, Oleg and Nuseibeh Said. The Dome of the Rock. New York: Rizzoli, 1996 Hillebrand Robert. Islamic Art and Architecture, chp. 1. London: Thames and Hudson, 1999. Hoag, John D. Islamic Architecture, chp. 2. New York: Harry N. Abrams, 1977. Ibn Batuta. Rihlet Ibn Batuta. trans. by Said Nuseibeh. Beirut: Dar Sader. Jeffery, Arthur. A reader on Islam, 621-639. Salem: Ayer Co., 1962. Rosen-Ayalon, Myrian. The Early Islamic Monuments of Al-Haram al-Sharif: An Iconographic study, 12-24. Jerusalem: Qedem, 1989.

Qubba al-Sakhra

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postcard

IHJ0095

The building of al-Isardiyya, endowed by the Turkish merchant Majd al-Din al-Isardi, portrays one of the most elegant and well-crafted façades overlooking al-Haram al-Sharif ('The Noble Sacred Enclosure'). The building, that sits in a most difficult site between a bedrock to its west and al-Aminiyya to its east, and that is divided by a 4 meter thick ancient wall built by Herod (1st century AD) demonstrates in its harmonious and complete design the ingenuity of its builders. Al-Isardiyya, which originally served as a madrasa (religious college) and/or as a khanqah (Sufi monastery), is divided into two parts by the Herodian wall. A vaulted passage is excavated within the wall and connects the two parts. The southern part that consists of a main domed hall flanked from east and west by two domed chambers, faces the Haram. A semicircular mihrab is projecting from the hall to be expressed in the center of the façade. Crossing to the dividing wall one gets into the qibla iwan of an internal courtyard surrounded by two tiers of residential units. In the year of 1927-28 the building was renovated and turned into a library by the Supreme Muslim Council. The library, known as 'Dar Kutub al-Masjid al-Aqsa,' was later moved to the Ashrafiyya, and today al-Isardiyya serves exclusively as a dwelling. Sources: Burgoyne, Michael H. "A Chronological Index to the Muslim Monuments of Jerusalem." In The Architecture of Islamic Jerusalem. Jerusalem: The British School of Archaeology in Jerusalem, 1976. Burgoyne, Michael Hamilton. Mamluk Jerusalem: An Architectural Study, 368. Jerusalem: British School of Archeology in Jerusalem, 1987.

Al-Is'ardiyya

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Jardin of Gethsemani

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Jewish Cotton Carders in Jerusalem

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Ferblantier juif de Jérusalem

The entire 1,500 square meter roof and the 450 square meter eastern part of the Crusader era building, formerly used as a Women's Mosque, has now been completely revitalized by the Technical Office of the Jerusalem Revitalization Program for the Old City (JRP), implemented through a grant of $175,000 from the Arab Fund to Welfare Association. The low-lying structure is actually a long two-aisled hall that has seen a variety of uses over the last millennium. Some time after Saladin's ousting of the Crusaders and liberation of the city, the building was divided, the eastern half into a Women's Mosque and the western half into an assembly hall for the adjacent Madrasa of Fakhr al-Din Mohammad (today's Islamic Museum), built in the fourteenth century. The Crusader era building has not seen major repair in centuries, and minor repairs which have been carried out have had only cosmetic effects, leaving the interior leaking, and chronically damp and humid. The restoration process of the former mosque will allow the building to serve as the new facility for al-Aqsa Library, currently housed in the cramped quarters of al-Madrasa al-Ashrafiya, also within the Haram. Source:&nbsp;Old City Jerusalem Revitalisation Programme Welfare Association Website. <a href="http://www.welfareassociation.org/" target="_blank">http://www.welfareassociation.org/</a>. [Accessed January 9, 2006] See also: "Islamic Museum and Al-Aqsa Library." Museum With No Frontiers (MWNF) Website. <a href="http://www.discoverislamicart.org/pm_museum.php?id=Mus01;pa" target="_blank">http://www.discoverislamicart.org/pm_museum.php?id=Mus01;pa</a>. [Accessed January 9, 2006]

Al-Aqsa Library and Islamic Museum

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IAA3021

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ICR1822

Although there is no foundation inscription for the Muzhiriyya madrasa, there is a description by the historian Mujir al-Din that matches the existing evidence: Mujir al-Din dates its completion to 1481. A Cairene official founded the madrasa by the name Muzhir al-Ansari al-Shafi. The founder continued a family tradition of serving the ruling Mamluks in important administrative posts and was also the founder of a larger madrasa built in Cairo at the same time. Almost square in plan, the madrasa comprises three levels built around a central rectangular courtyard. The courtyard is flanked to the east and west by a set of two spaces; from the street, the courtyard is reached via a portal that leads into a vestibule. The square in plan vestibule, leading to the courtyard, is flanked by two street accessed spaces. A large iwan equal in width to the courtyard itself is on axis with the entrance and is located to the south of the madrasa. Two additional small spaces flank the iwan. The second level, accessed by a stair in the northwest corner of the courtyard, repeats the floor below with minor differences. On the second level, three sides of the courtyard are covered by a gallery, which provides access to the small spaces set around the perimeter of the second level. A third level with an L shaped plan is built on the east and south sides of the second floor. An assembly hall, demolished in 1925, was built on the roof of the Haram portico as a detached independent space. An asymmetrical portal flanked by stone benches dominates the elevation. To the east of the portal are two grilled windows set in shallow recesses, each topped by muqarnas. To the west is a single rectangular window. On the upper level are two identical recessed panels of ablaq masonry each framing double horseshoe arches which are set within each recess. The two panels flank the portal asymmetrically. The portal recess is topped by a trefoil horseshoe arch and is built of red, white and yellow ablaq masonry. The interior of the madrasa is mostly composed of barrel-vaulted cells with pointed arch doorways. The iwan with its mihrab at the south side of the courtyard is the main space on the ground level. A wide pointed arch of red and white voussoirs frames the iwan. The arch rests on muqarnas corbels and is further framed by moulding with a circular loop over the keystone. The barrel vaulting of the iwan gives way to doors to its east and west walls. The mihrab on the south wall is semicircular in plan and is framed by a pointed arch within a larger frame of black stone. Sources: Burgoyne, Michael. Mamluk Jerusalem, 579-588. London: The British School of Archeology in Jerusalem Press, 1987. Najm, Yusuf. Kunuz al-Quds, 301-302. Milano: SAGDOS, 1983.

Al-Muzhiriyya

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ICR1910

Recipient of the Aga Khan Award for Architecture in 2004. Jerusalem has an extraordinarily long and varied history, but the urban fabric of the old city is threatened by overcrowding, lack of maintenance and poor services. The Old City of Jerusalem Revitalization Programme aims to rehabilitate the city, to preserve its heritage and to create a better quality of life for its inhabitants. It is a comprehensive project aimed at every aspect of human life, with several components, including restoration, training, education and raising public awareness. All these components are tied together to achieve an integrated and enduring revitalization. The body of completed works to date includes over 160 projects, all undertaken in close collaboration with local institutions, international organizations and funding agencies. The urban fabric has suffered from neglect, inappropriate use and inadequate services, with many people living in dilapidated buildings in unsanitary conditions. To address these issues the Welfare Association -- a Geneva-based non-governmental organization established in 1983 to support Palestinians in all development areas -- set up a technical office in Jerusalem in 1995. The office is composed of professionals from different fields: architecture, engineering, planning, economics and history. Its main aim is to implement a comprehensive programme for the rehabilitation of the old city, comprising a number of complementary components: a revitalization plan; emergency restoration; total restoration; training in conservation; a community outreach programme; and an information centre. The Old City Revitalization Plan forms the basis of the programme's work. A broad survey was carried out to identify the buildings most in danger and make proposals for their rehabilitation. The aim is not the immediate restoration of a contiguous quarter but interventions throughout the old city. Many of the projects are houses -- either single buildings of two or three storeys housing one or two families, or traditional residential complexes (hosh) of several units surrounding a courtyard and housing up to ten families. The programme also focuses on major public or religious buildings -- mosques, churches, madrasas (schools) and hostels -- some of which retain their original function, while others are adapted to a new use. Buildings are selected either for emergency or total restoration. Emergency restoration is normally a quick and limited intervention to solve particularly urgent problems that pose immediate health or safety risks, such as structural instability or water leakage. The duration of the projects varies from about three months for a small house to many years for non-residential projects; work on buildings of historic and architectural value is carried out slowly and sensitively and decisions are made with great care. Dar al Aytam is one such example, and this historical orphanage, comprising five monumental buildings from the Mamluk and Ottoman periods, including a soup kitchen and bakery established by the wife of Sultan Süleyman, is being upgraded incrementally as an educational institution. The other areas of the programme complement the restoration work to ensure the sustainability of the improvements. Training for architects, engineers, contractors and craftspeople is provided through short courses, internships and fellowships to study abroad. A community outreach programme encourages public awareness and participation in the rehabilitation process and organizes publications, meetings, workshops and lectures for schools, religious organizations, residents and users. Further components of the programme are also proposed: an information centre and a data bank of conservation professionals and organizations, and the Jerusalem Institute for the Preservation of Architectural Heritage in Palestine. By the end of 2003, eighty-two residential projects and twenty-six public and fifty-five commercial buildings had been restored through the programme, providing decent living conditions for residents, creating new spaces for the community and ensuring the preservation of the rich historic fabric of the old city. Jury Citation:"The programme has received an Award for its comprehensive approach towards sustaining the life of a community in its natural setting -- a life threatened by the deterioration of its physical, social and economic conditions.&nbsp;The project is successful in addressing several issues, including the restoration and rehabilitation of housing, as well as the adaptive reuse of historic buildings and monuments for new functions. The programme is notable for the training it provides in conservation for architects, engineers, contractors and craftspeople, and for the establishment of an information centre and a database for the old city, including documentation, surveys, research and studies. Finally, the project has created a community outreach programme to raise public awareness of the value of historic buildings and to encourage public participation in the process of rehabilitation and restoration.&nbsp;This effort is conducted under severe constraints, restoring the old city as a living, vibrant and beautiful environment. The process is meticulously conducted by a team of professionals motivated by their love of the place and its people. This is a project about dignity and self-esteem." Source: Aga Khan Trust for Culture

Old City of Jerusalem Revitalisation Programme

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IAA0325

The completed excavations of the 6th-century palace of the Umayyad sultans of Jerusalem have been preserved as an archaeological garden. In the palace courtyard a new structure offers a shady place from which to contemplate 'the pleasure of ruins'. Its form is inspired by the stone shade pavilion next to the Dome of the Rock, but it is built as a laser-cut steel structure of two-inch pipes strengthened by flat steel flanges that widen and narrow according to the bending moments, in the process taking on forms reminiscent of Islamic decorative motifs. Source: Aga Khan Trust for Culture

Umayyad Archaeological Garden

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IMG25215

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IMG13706

Al-Tashtamuriyya is located on the south side of Tariq Bab al-Silsila, to the east of the Haram. It includes the domed tomb of Tashtamur al-'Al'ai (d. 1384), the great dawadar of Mamluk Sultan Shaban II (1370-1377), and a madrasa with a foundation inscription from 1382. The portal on Tariq Bab al-Silsila Street leads into an entrance vestibule flanked by the tomb chamber to its west. There are three shops to the east of the vestibule which are accessed only from the street. The vestibule opens into the north iwan of the four-iwan madrasa court. The slightly sunken court measures about six meters per side and is topped by a folded cross vault at about six meters. The south iwan, which is about five meters square, is the deepest of the four iwans and has traces of a mihrab at the center of its south wall. Three arched windows above the mihrab emphasize the direction of qibla. The northeast and southeast corners of the madrasa court have shallow chambers accessed from the iwans and that leads into a series of small chambers to the east of the court. A staircase at the northwest corner leads up to the third story roof terrace, which is enveloped by vaulted rooms and contains the tomb dome. Second and third level rooms on the east side of the court and above Tariq Bab al-Silsila are accessed from a separate staircase inside the entry vestibule. The square tomb chamber of Amir Tashtamur is among the largest tombs in Jerusalem and measures about six meters per side on the interior. Its interior walls are carved with arched recesses and topped by a dome resting on a twelve-sided drum at ten meters. A mihrab of large ashlar blocks is located at the center of the south wall. The interior is lit through two prayer windows facing the street and arched windows around the dome's drum. The decorative effort of the funerary madrasa is concentrated on the street elevation, which is dominated by the large portal and the two windows of the tomb chamber. The portal recess is paneled with black and white (ablaq) stones and topped by a muqarnas hood inside trefoil and pointed arches. Ablaq masonry is also used to frame the twin iron-grilled windows to the right of the portal. The foundation inscription above their lintels is set inside a muqarnas frame. The elevation is largely shaded by the halls built over the street, carried on three pointed vaults. Sources: Burgoyne, Michael. Mamluk Jerusalem, 460-475. London: The British School of Archeology in Jerusalem Press, 1987. Meinecke, Michael. Die Mamlukische Architektur in Ägypten und Syrien (648/1250 bis 923/1517), I/80, II/264 . Glückstadt: Verlag J. J. Augustin, 1992. Najm, Yusuf. Kunuz al-Quds, 235-257. Milano: SAGDOS, 1983.

Al-Tashtamuriyya

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ICR2031

The brief for the site at the entrance to Mount Herzl cemetery, near Jerusalem’s busy streets but in a quiet space excavated from the mountain, was to commemorate all fallen soldiers in wars involving Israel since the late 19th century, together with victims of terrorism. All are represented equally, whether Jewish, Muslim, or from other minorities. The design process developed gradually through dialogue from 2006. Reconstructing the mountain, an undulating funnel-shaped structure of cement-clad aluminium bricks, produced using CNC techniques, rises above a space for personal and collective commemoration, flooding it with ever-changing natural light and ensuring air flow. Spiralling up along a ramp that wraps around this funnel is a continuous, and poignantly continuable, Wall of Names comprising bricks inscribed with the name and death date - in Hebrew and Gregorian form - of individual soldiers. Jerusalem stone exterior cladding insulates against solar radiation and blends the structure into its surroundings. Source: Aga Khan Trust for Culture

Mount Herzl Memorial

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IAA703367

The madrasah was restored in 1927 by the Suprem Islamic Council and today it contains the Aqsa Mosque Library.

Al-Zawiyya al-Bistamiyya

<div>Recipient of the Aga Khan Award for Architecture in 1986. </div><div> </div>The al-Aqsa Mosque, originally built in 715 A.D., has not changed significantly in size or plan since the 12th century. The client for the current restoration is a semi-governmental body established by Jordanian law. In 1969, at the time its work commenced, the precinct of the mosque and the Dome of the Rock, known as the Haram al-Sharif area, as well as the great monuments themselves were in a sorry state of disrepair. Most noticeably, the dome of the mosque had been reconstructed in concrete and covered with anodized aluminum instead of the original ribbed lead sheeting. The program of extensive conservation began with the damaged dome and its paintings. The ribbed aluminum outer covering was replaced with lead to match the original. The 14th-century painted decorations of the dome interior, thought to be irreparably lost, were brought to light and completely reconstructed using the trateggio technique, a method that uses fine vertical lines to distinguish reconstructed areas from original ones. The rest of the mosque is also being restored as is the entire Haram area. A systematic and scientific spirit pervades the entire effort. The jury commended the very high technical quality of every aspect of the work, and particularly the restoration of the inner decoration of the dome, which they found to be "exceptional and aesthetically satisfying." Source: Aga Khan Trust for Culture

Aqsa Mosque Restoration

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IAA0170

Archnet is a community-powered resource that provides ready access to visual and textual material to facilitate teaching, scholarship, and professional work of high quality.&nbsp;This unparalleled resource continues to grow with both the addition of historic archives and documentation on contemporary trends shaping the built environment today.&nbsp;To better serve you, our user, in the study of art and architecture of Muslim societies, we continue to build our vast collection of sites, publications, images, and videos. To ensure a high level of scholarly content and accuracy in the information provided, we appreciate your expert feedback and, more importantly, your contributions..&nbsp;&nbsp;<ul><li>Please send comments, corrections, commendations, and other feedback to <a href="mailto:archnet@mit.edu" rel="noopener noreferrer" target="_blank">archnet@mit.edu</a>.&nbsp;</li><li>If you find sites on Archnet to which you can contribute in compelling and meaningful ways, your generosity is most welcome. If you would be interested in contributing research, publications or other media to Archnet, please contact us using <a href="about:blank" rel="noopener noreferrer" target="_blank">archnet-submission@mit.edu</a>.&nbsp;</li><li>We invite contributions of relevant, previously published, Open Access or copyrighted material for which you are able to grant Archnet a non-exclusive license. Please contact us using <a href="about:blank" rel="noopener noreferrer" target="_blank">archnet-submission@mit.edu</a>.&nbsp;</li><li>We invite the contribution of syllabi, lesson plans, recorded lectures, or other material for our pedagogy project. Please contact us using <a href="about:blank" rel="noopener noreferrer" target="_blank">archnet-submission@mit.edu</a>.&nbsp;</li><li>We welcome the donation of select archives based on our current editorial policies and priorities.&nbsp;If you have a collection you would like to bring to the attention of Archnet's editors, please send an email to: <a href="http://mailto: archnet-submission@mit.edu/" rel="noopener noreferrer" target="_blank">archnet-submission@mit.edu</a>.</li><li>Occasionally, Archnet editors issue calls for contributions on specific themes or of particular types of material. Follow those on the <a href="https://libraries.mit.edu/akdc/category/contributors/" rel="noopener noreferrer" target="_blank">website of AKDC@MIT </a>or <a href="https://mailchi.mp/17fc345bbd94/archnetakdc-updates" rel="noopener noreferrer" target="_blank">subscribe to our mailing list</a>.</li></ul> The breadth, depth, and quality of Archnet is oachieved through the generosity of numerous institutions and individuals listed on the respective pages throughout the site.&nbsp;We thank you for your generosity!

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Archnet is an Open Access resource, provided to the public to facilitate cultural understanding and excellence in both scholarship and practice. Content from Archnet.org may not be published, displayed, or appropriated for commercial use without the expressed written permission of the copyright holder. Unless otherwise noted, Archnet material is available for instructional, nonprofit use, and personal use on the terms of a <a href="https://creativecommons.org/licenses/by-nc/4.0/" rel="noopener noreferrer" target="_blank">Creative Commons Attribution-NonCommercial 4.0 International</a> (CC BY-NC 4.0) license. Please contact Archnet to request permission to use the Archnet.org website and its contents beyond the scope outlined above. High-resolution images may be available by contacting us using <a href="mailto:archnet@mit.edu" rel="noopener noreferrer" target="_blank">archnet@mit.edu</a>. The content available on Archnet, including but not limited to information, text, graphics, logos, and multimedia related to the the <a href="https://www.archnet.org/authorities/1903" rel="noopener noreferrer" target="_blank">Aga Khan Trust for Culture’</a>s programmes, such as the <a href="https://www.archnet.org/collections/54" rel="noopener noreferrer" target="_blank">Historic Cities Programme</a>, the <a href="https://www.archnet.org/collections/848" rel="noopener noreferrer" target="_blank">Aga Khan Award for Architecture</a> and the <a href="https://www.archnet.org/collections/132" rel="noopener noreferrer" target="_blank">Aga Khan Music Programme</a>, may be protected by copyright, trademark, or other intellectual property rights and laws, whether owned by the Aga Khan Trust for Culture, its affiliates, or third parties. Unauthorized use, reproduction, distribution, modification, or display of this content is strictly prohibited without the express written permission of the respective copyright or trademark holder. Violation of this prohibition may result in legal penalties.

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<h2>ARCHNET FAQ</h2>1. Will ARCHNET work on my device?Archnet works well on the most recent version of any major browser (Chrome, Firefox, Safari, Edge), either on a mobile device or computer. It may work on older or less common browsers as well. If Archnet fails to work properly on your machine, please let us know about your experience by clicking the blue feedback button at bottom right!2. Will my URLs from earlier versions of Archnet still work?Yes, if they are from the version launched in January 2013. As of October 12, 2021, all URLs from the old Archnet have been redirected to ARCHNET.&nbsp;&nbsp;3. How do I download a/n:&nbsp;<ul><li>image - Select the image you want to download from search results, a site or an authority. The image will open in your browser.&nbsp;Right click to download.&nbsp;For larger, high-resolution copies, see contact us using archnet@mit.edu.&nbsp;</li><li>publication - Open the page for the publication in your browser and click the download button. Reprinting Archnet publications is permissible only for personal use.&nbsp;Please contact us for any other requests.&nbsp;</li><li>site descriptions and metadata - Site descriptions and metadata can be used for any nonprofit or educational organization with appropriate attribution to the authors and Archnet.&nbsp;</li><li>video - Currently video downloads are not possible. If you'd like to use an Archnet video, please contact <a href="mailto:archnet@mit.edu" rel="noopener noreferrer" target="_blank">archnet@mit.edu</a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</li></ul>See our <a href="https://www.archnet.org/pages/terms" rel="noopener noreferrer" target="_blank">Terms of Use</a> for information on how you can use Archnnet material.4. Can I contribute material to Archnet?&nbsp;Yes!&nbsp;See our <a href="https://www.archnet.org/pages/contribute" rel="noopener noreferrer" target="_blank">Contribute</a> page for more information.&nbsp;Calls for specific contributions are also also shared in our social media and on the <a href="https://libraries.mit.edu/akdc/category/contributors/" rel="noopener noreferrer" target="_blank">web site of the Aga Khan Documentation Center at MIT</a>.&nbsp;&nbsp;5. What happened to the Archnet Timeline?&nbsp;Timeline has migrated into the ARCHNET NEXT Collections page&nbsp;<a href="https://www.archnet.org/collections/collection_type/3/1" rel="noopener noreferrer" target="_blank">as a category</a>. These collections provide short introductions for each period, often offering lists of additional resources at the end of the entry. Only the timeline graphic listing the periods along a chronological axis has not migrated.6. My question isn't here.&nbsp;How can I get help?&nbsp;If your issue is with using Archnet, use the blue Feedback button to alert us to your issue. This will allow you to include a screenshot or recording. Please, also, feel free to contact us at <a href="mailto:archnet@mit.edu" rel="noopener noreferrer" target="_blank">archnet@mit.edu</a>We are currently developing the help section of ARCHNET NEXT. In the meantime, please use the blue Feedback button in ARCHNET NEXT to send us feedback or other questions. Contact us at <a href="mailto:archnet@mit.edu" rel="noopener noreferrer" target="_blank">archnet@mit.edu</a>.&nbsp;

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Welcome to ARCHNET, an open access, interdisciplinary, intellectual resource focused on the built environment of Muslim societies.Focused on the built environment of Islamic civilizations past and present, we seek to:<ul><li>Facilitate excellence in scholarship and professional work by&nbsp;providing reliable information and ready access&nbsp;to vetted, high-quality textual and multimedia resources&nbsp;focused on architecture, urbanism, environmental and landscape design,&nbsp;heritage&nbsp;conservation, economic and environmental sustainability, community development and resilience in the face of rapid change, and related topics.</li><li>Enable teaching and learning in these domains by providing educators with reliable, effective pedagogical material and teaching aids.&nbsp;</li><li>Serve as a platform through which scholars, practitioners, and institutions can bring their work to new global audiences.&nbsp;</li><li>Promote intercultural understanding and dialogue through reliable, high-quality, peer-reviewed material on the diversity of and pluralism within Muslim societies and the interaction between Islamic and other religious, cultural, and philosophical traditions as it relates to architecture and urbanism.</li><li>Enable easy access to a wide variety of resources via a custom-built, web-based, mobile-friendly platform optimized to minimize financial, infrastructural, linguistic, and other barriers to access.&nbsp;&nbsp;</li></ul>Launched in 2002 after several years of development, ARCHNET is a pioneering digital resource that has proven a reliable authority on the built environment of Muslim societies, past and present.&nbsp;ARCHNET is a partnership between the <a href="https://www.archnet.org/collections/1342" rel="noopener noreferrer" target="_blank">Aga Khan Documentation Center, MIT Libraries</a> (AKDC@MIT) and the <a href="https://www.archnet.org/authorities/1903" rel="noopener noreferrer" target="_blank">Aga Khan Trust for Culture</a> (AKTC), with support from the <a href="https://www.archnet.org/collections/50" rel="noopener noreferrer" target="_blank">Aga Khan Program for Islamic Architecture</a> at Harvard and MIT.&nbsp;ARCHNET is developed and maintained by <a href="https://www.performantsoftware.com/" rel="noopener noreferrer" target="_blank">Performant Software Solutions</a>.

Jerusalem
foundation ca. 4500 BCE, 637 C.E./16 A.H. [Conquered by Rāshidūn Armies]

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Jerusalem

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