Grande Mosquée de Ramla (696/1296)
Localisation : actuelle rue Shlomo HaMelech, à l’est du marché (plan n°15).
Réf :
Clermont-Ganneau (1896), II, p.119-122
Conder/Kitchener
(1882), p.269-270
Enlart (1925), II,
p.329-335
Guérin (1868), I, p.37-39
Meinecke (1992), 10/17, 9C/45
Porter (1887), p.XV-XVI
Guérin (1868), I, p.37-39
RCEA 5029, 5342
Petersen/Pringle (2021), n°1, 2, 3, 4, 5
Tütünçü (2008),
n°231, 232, 234, 235
Historique
L’église des Croisés[1] a été transformé en mosquée pour le compte du sultan al-‘Adîl Kitbugha en 696/1296, (avant qu’il ne renonce au trône le 27 muharram 696/25.XI.1296). Cette transformation, datée par l’inscription à l’est, est réalisée sous la conduite de ‘Ali ibn Khalîl (ill.12). Un minaret est ajouté en 714/1314-1315, sous le règne du sultan al-Nâsir Muhammad (30 ramadan 709/3.III.1310 - 21 dhu’l-hijja 741/7.VI.1341), par le gouverneur de la province de Gaza Sanjâr al-Jawlî (1e mandat de dhu’l-hijja 712/avril 1313 au 28 sha’ban 720/3.X.1320).[2] Les travaux sont confiés à Hasan ibn Ilyas al-Salawî. Le minaret actuel, de forme cylindrique, n’est pas d’origine (ill.3).[3] L’ancienne entrée au sud est bouchée (ill.8) et un mihrâb a été creusé dans le mur, l’accès se faisait dorénavant par le nord (ill.13).
Il semblerait que les inscriptions, aujourd’hui sur le portail ouest, ne soient pas à leurs emplacements d’origines ; ainsi le décret daté 876/1471 (ill.5) se trouvait sur la façade nord.[4] On trouve aussi sur cette façade nord une inscription datée 666/1268 concernant la mosquée al-Abyad et un décret non daté (ill.13-15).
Epigraphie
666/1268. Texte de construction de la Mosquée al-Abyad 4 lignes à droite sur le mur nord de la salle de prière de la GM (ill.13, 14).[5]
« In the name of God, the merciful, the compassionate. Only he shall inhabit
God’s places of worship who believes in God and the Last Day (Qurʾān
9.18). God, having decided to exercise His judgment, decided
in His foresight to permit His ready and trusted
servant, who relies on Him
to provide for him, who fights for Him, protector of the religion of
His prophet, and who loves Him and is His friend,
the illustrious great
sultan, the warrior, the defender of the borders, the
fighter at the frontier, the raider, pillar of the world and the faith
(Rukn al-Dunya waʾl-Dīn), sultan of Islam and the Muslims, Baybars son of ʿAbdallāh,
associate of the Commander of the Faithful
[i.e. the caliph], who came
from the land of Egypt with his victorious
army on the 10th of the month
of Rajab i, resolved to conduct holy war
and combat the infidels and resisters.
He descended on the port of Jaffa in the morning and conquered it by God’s will
in the third hour of that day. Then
he ordered the construction
of this dome over the blessed minaret and this doorway at this blessed mosque under the supervision of the one in need
of [lacuna where
the name of the supervisor
of the works has been effaced…
the year six and sixty] and
six hundred (ad 1268). May God
have mercy upon him and all Muslims. »
696/1297. Texte de construction 3 lignes sur le linteau de la porte est (ill.12).[6]
« (1) In the name of God, the Merciful, the Compassionate. Has ordered the erection of this blessed mosque our lord the great Sulṭān al-Malik al-ʿĀdil
Zayn al-Dunyā waʾl-Dīn,
sultan of Islam and the Muslims, the reviver of (2) the justice in the two
world, just to the oppressed
by the oppressors, Kitbughā,
associate of the Commander of the Faithful
(the caliph) – may Allah strengthen his victories – and this under the governorship of the
servant who is in need for Allah, the most exalted, ʿAlī (3) bin Khalīl bin [c.18 words
missing], 697/1297–98 ».
714/1314. Texte de construction 5 lignes (90x48) au-dessus du portail ouest (ill.6).[7]
« (1) In the name of God, the Merciful, the Compassionate. May Allah’s prayer be upon
our lord Muḥammad.
(2) This blessed minaret (mādhana)
was built during the flourishing days of the sultanate (3) of
al-Malik Nāṣir al-Dunyā
waʾl-Dīn Abūʾl-Fatḥ
Muḥammad, son of the martyred
Sulṭān al-Malik (4) al-Manṣūr
Qalāʾūn — may
Allah prolong their rule over Islām! During the governorship of his highness, Alam [al-Dīn] al-Jāwulī,
(5) under the supervision of the needy
of the exalted God, Ḥasan b. Ilyās al-Salāwī, during the months of the year 714/1314, [(6)
under the management of the needy
of the exalted God, Yaqūb al-Shāwarī. Aḥmad b. Ilyās planned it, (7) during the incumbency of the needy of God,
Muḥammad b. Wazīr al-Adawī. May Allah forgive them all!] »
876/1471. Décret 9 lignes sur le tympan du portail ouest (ill.5).[8]
« (1) Praise be to Allah. Has issued this sublime honourable decree, the great amīr Sayf Barqūq (2) al-Ashrafī, viceroy of Syria – may Allah strengthen his victories – to abolish the taxation
(jihāt al-maks) collected in the city
of (3) Ramla and other commercial goods
(aṣnāf) that
are coming from diverse
direction (jihāt) and are associated with the provinces of Damascus (4) and Gaza. He also ordered to abolish unjust taxes (maẓālim)
and to facilitate the travel
of merchants and travellers
who arrive either using the roads or the ports, so no one shall annoy them
(5) or demand from them neither … (inscription damaged at this point) … nor sugar, nor
cloths and nothing else. The procedure of (6) this decree [was
registered] in his [Barqūq’s] official annals
and in the annals of our
lord Sulṭān al-Ashraf Abī
al-Naṣr (7–8) Qāʾit
Bāy – may Allah perpetuate his noble kingship and the perpetuity of this [decree] until
the Day of Judgement. Qurʾān
2.177. This was written in
the month of Jumādā
I, 876 (Oct./Nov. 1471). And Praise be to Allah, He is Alone, and may Allah bless our lord Muḥammad, his family, companions,
and give them Peace ».
n.d. GM, décret 3 lignes à gauche sur le mur nord de la salle de prière (ill.13, 15).[9]
« Decreed upon the order of our honoured suprême lord, Sultan
al-Malik al-Ẓāhir, may
God exalt him! / ... the honoured stables
as they were accustomed to do on their way to Damascus accompanied by ... / and so forth; and hindering whoever opposes them in Ramla including customs duty (maks), which they were not accustomed
to ... »
Biblio complémentaire
Gibson/Vitto (1999)
Petersen (1995),
p.75-101
Rosen-Ayalon (2006),
p.67-83
Cytryn-Silverman
(2008), p.379-432
Cytryn-Silverman (2010a), p.1-7
Petersen/Pringle (2021), p.204-222; 225-235
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1/ plan de la mosquée |
2/ vue de la mosquée depuis le sud-ouest |
3/ / vue de la mosquée depuis le nord-ouest |
4/ les inscriptions du portail d’accès ouest |
5/ décret daté 876/1471 sur le portail ouest |
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6/ l’inscription de construction datée 714/1314 sur
le portail ouest |
7/ vue de la façade sud |
8/ façade sud de la mosquée avec l’ancien accès de
l’église |
9/ la mosquée depuis le nord |
10/ vue de la façade est depuis le sud |
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11/ le mur est de la mosquée avec son inscription |
12/ l’inscription datée 696/1297 sur le mur est |
13/ les 2 inscriptions sur la façade nord |
14/ l’inscription datée 666/1268 à droite |
15/ le décret non daté à gauche |
Documents anciens
Guérin (1868), I, p.37-39
Leur mosquée principale, ou Djama al-kebir, est une ancienne église chrétienne dédiée à saint Jean. Elle forme un grand rectangle et mesure cinquante-trois pas de long sur vingt-cinq de large. Très bien orientée, comme toutes les églises byzantines et grecques, elle contient trois nefs répondant à autant d'absides. La grande nef ou nef centrale, plus haute de moitié que les deux autres, est séparée de celles-ci par sept arcades ogivales s'appuyant sur des piliers carrés, qu'ornent et semblent dégager trois colonnes et deux pilastres dont les chapiteaux imitent le corinthien. Elle est éclairée dans sa partie supérieure par sept fenêtres ogivales très étroites. Une corniche extrêmement simple règne tout autour de cette nef au-dessus des arcades et au-dessous des fenêtres. Les nefs latérales sont percées de fenêtres semblables, que couronne une corniche analogue à celle de la nef centrale. A droite et à gauche de la grande abside, un trou carré, assez grand, a été pratiqué dans l'épaisseur du mur. Les absides latérales ont également chacune deux trous, mais plus petits, et qui, comme ceux de l'abside centrale, faisaient probablement l'ollice de crédences. Au-dessus de l'emplacement occupé autrefois par le maître-autel et à la retombée des voûtes, on remarque deux consoles coudées. La grande porte de la façade occidentale est actuellement murée aux trois quarts. Dans sa partie supérieure on a placé un treillage à claire-voie. Ce portail autrefois ne devait pas manquer d'élégance.
A côté s'élève une tour carrée, qui sert aujourd'hui de minaret. Elle m'a paru construite avec des matériaux un peu plus petits que l'église elle-même, mais également très-réguliers. Si cette tour a été primitivement un clocher, on ne voit pas trop, dans l'état actuel, la place qu'occupaient les cloches; cette place néanmoins a pu être murée. La porte par laquelle on entre maintenant regarde le nord. Au dessus a été gravée une inscription arahe, dont voici la traduction, telle que M. Sauvaire, alors chancellier de M. le consul de France à Jérusalem, a eu la honte de mêla donner :
« Au nom de Dieu clément et miséricordieux, la construction de ce djama béni a été ordonnée par notre maître, le Sultan très-pujssant , le roi juste, ornement du monde et de la religion, sultan de l'Islamisme et des Musulmans, vivificateur de la justice dans l'univers, celui qui fait rendre justice aux opprimés par les oppresseurs, Ketboglia , auxiliaire de l'Emir des croyants (que Dieu exalte ses victoires !) ; et cela sous le gouvernement de l'humble serviteur de Dieu (qu’il soit exalté !) Alî, fils de Khalid l'année 697 de l'hégire (1298 de J. C) ».
D'après cette inscription, la construction de cet édifice ne remonterait pas au delà des dernières années du XIIIe siècle ; mais il y a ici une allégation évidemment mensongère, contre laquelle protestent la forme même de ce monument et le caractère de son architecture. Nous sommes, en effet, d'une manière inconteslahle, en présence d'une église chrétienne parfaitement conservée et non point d'un édifice hàti sur le plan d'une mosquée. Seulement, à
L’époque marquée dans l'inscription, cette église a pu suhir quelques réparations et modifications, qui toutefois n'en ont pas altéré la forme primitive. A cette époque, par exemple, le grand portail de la façade occidentale a été muré et la porte de la façade septentrionale est restée seule ouverte. Une niche formant le mihrâb a été pratiquée dans le mur de la façade méridionale, et la tour du clocher a été transformée en minaret. C'est peut-être aussi alors
Qu’une tribune réservée aux femmes a été construite dans l'intérieur de l'église, au-dessus de la porte septentrionale. Enfin, dans la grande cour qui précède la mosquée vers le nord, un sanctuaire a été érigé en l'honneur d'un santon appelé Chab Eddin, et dans une seconde petite cour voisine un bassin a été creusé pour les ablutions.
Quant à la question de savoir si cette ancienne église de Saint-Jean date seulement de l'époque des croisades, ou si elle existait déjà avant cette époque, c'est là un point que, faute de documents certains et de preuves historiques indubitables, il est assez dilficile de résoudre. L'opinion générale de ceux qui l'ont vue est qu'elle date du XIIe siècle, et que c'est, par conséquent, un ouvrage des croisés, ils fondent principalement leur jugement sur la forme ogivale des fenêtres, des voûtes et des arcades ; mais, d'un autre côté, est-il bien sûr que ce soient les croisés qui aient importé avec eux en Palestine ce qu'on appelle vulgairement l'art gothique ou ogival ? Ne sait-on pas en effet que les Arabes ont connu et employé l'ogive bien avant l'époque des croisades ? Au Caire, par exemple, la mosquée d'Ahmed ebn-Touloun, ordinairement désignée sous le nom de Djama Tayloun, et dont toutes les arcades sont ogivales, a été construite l’an 265 de l'hégire, ou l'an 879 de l'ère chrétienne, comme cela résulte de deux inscriptions coufiques tracées sur les murs de la cour. En Palestine, de même, l'ogive a pu précéder de plusieurs siècles l'arrivée des croisés et être enqdoyée par les chrétiens du pays. Ce n'est pas à dire pour cela que j'attribue la fondation de l'église de Saint-Jean, qui nous occupe en ce moment, à des temps antérieurs aux croisades. Je me borne uniquement à faire observer que l’histoire se tait sur ce point, et que le caractère architectural du monument n'est peut-être pas par lui-même assez concluant pour suffire, à lui seul, à décider la question. Dans tous les cas, il est absolument impossible d'admettre que cet édifice ait été construit, comme le veut l'inscription arabe, dans l'année 697 de l'hégire, par le sultan Ketbogha.
Conder/Kitchener
(1882), p.269-270. Visite le 17 janvier 1874.
The Church. It consists of a nave and two aisles, with three apses at the end. The nave has a clerestory, as at Ludd. The length is 150 feet, the breadth 75, almost the same as in the church at Ludd. The height of the centre of the nave roof is about 40 feet. There are seven bays of columns. The span of the arches is irregular, being from 12 to 14 feet. The interior has been plastered, and a Mihrab made in the south wall. The church has a bearing 104°. The roof appears to be the original one. No masons' marks were found, as they have been plastered over. The piers are similar to those at Ludd, about 5 feet 8 inches square, including the attached semi-columns, 18 inches diameter. The arches arc pointed, and the clerestory windows have also pointed arches. The capitals were sketched. One is peculiar as being unsymmetrical. They are much effaced by the whitewash. The church is entered from the north, but had a fine west door, with mouldings resembling those of the west door of the church at Gaza. This door is now blocked up. The minaret probably was the belfry ; on the east side, above the staircase door, which leads out on to the roof, is a lintel, with a beautiful bas relief, representing two conventionally represented animals. This has been sketched by M. le Comte. This church is perhaps the finest and best preserved specimen of Crusading work in Palestine.
Porter (1887), p.XV-XVI. Visite entre 1849 et
1859.
Ramleh is now before us, a bustling little town
of some three thousand people. Its houses are substantial, and its streets wider
and cleaner than in most Oriental towns.
There are two buildings of considerable interest
;—a church of the Crusading age, now a mosque; and a tall tower, visible over the
whole Plain of Sharon. Of the former Lieutenant Conder writes : " It consists
of nave and two aisles, with the principal and side apses, and with seven bays of
clustered columns. The nave has a clerestory, forty feet high. The spaces between
the piers are irregular. This is not uncommon in Crusading work ! " The church
stands on the eastern side of the town.
Clermont-Ganneau (1896), II, p.119-122. Visite en juin 1874.
During our stay at Lydda we went to see the Mosque at Ramleh, which also is an old mediaeval church converted. Being aware that the Survey Party had made a special study of it some months before, I confined myself to noting a few details.
In the reveal of the window above the modern door on the right hand side is a masons' mark twice repeated.
In the embrasure of the window of the right apse, and to the right and left sides, are three or four different masons' marks. (See the Special Table in Vol. I.)
Above the door of the stairs leading to the minaret, a fine block of marble, carved on three sides, has been let in to do duty as a lintel. Unfortunately it has been mutilated by the cutting to which it has been subjected to fit it to its new purpose. Here are four sketches showing the position and general shape of the lintel, looking at the various sides accessible.
I took some very good squeezes of the three sculptured sides that were visible. Here follow exact drawings made by M. Lecomte from the squeezes.
A—Two fantastic horned quadrupeds facing one another, to the right and left of a mystic vase, from which emerge two vine plants laden with leaves and fruit, enveloping the animals. Above, a denticulate border. It will be noticed en the left that the lower border, which is moulded, rises to form a semi-circle enclosing a part that has been slightly scooped out, or considerably hammered down, with a view, probably, to remove some central subject enclosed within it. The restoration of this semi-circle is an evident necessity : it is indicated by a dotted line in the engraving. It shows that the block in its original state must have been much longer, as the semi-circle must mark the middle of it. It is to be presumed that there was a sculptured scene to the left of the semi-circle of the same extent as the one on the right, and forming a symmetrical pendent to it. The block must have been cut to the length required to convert it into a lintel. From these various considerations I estimate the original length of the stone at 2"'' 60.
B—The rear face of the lintel presents, in its upper part, the same line of toothed border as the front face ; the same moulded border likewise existed, no doubt, in the lower part, but has disappeared, the stone having been cut away and chopped off in parts. Here the decorations consist of three medallions, so to call them, formed by interlacing foliage, separated by three flowers clustered. On the two medallions to the right and left are carved two more or less fantastic birds (storks ? or ostriches ?), with long bending necks, and bills pointing downwards. The centre medallion doubtless presented another subject, but has been so carefully hammered out as to be undistinguishable. I suspect that it was some emblem of Christianity of a more marked character than the mystic vase on the front face, which particularly shocked the orthodoxy of the Mussulmans. To the left of the left medallion is an ornament consisting of a lozenge inscribed in a rectangle with a knob in the centre ; this motive must have been symmetrically repeated on the right, and then immediately next the lozenge, which is intact, came the part corresponding to the semi-circle on the front face, which marks the middle of the lintel in its primitive condition. To the right of this semi-circle likewise appeared, we may suppose, a scene forming a pendent to that on the left.
C—Finally, the under surface of the lintel is also carved ; but a portion of the carving has disappeared in course of the cutting made to receive the top of the doorway. The subject represented, of which only the lengthwise half remains, was a cross inscribed in a crown encircled by a fillet, with either end terminating in an ivy leaf, the whole being within a moulded rectangular frame. Here again there must have been, at the other end of the lintel, and perhaps at the centre also, one or two subjects forming a pendent to this latter.
The sculptures are in good Byzantine style ; and the subjects belong to Christian symbolism. It is difficult to fix the architectural function of a long narrow block like this, which must have measured 2'"' 60 by o'""27, and was intended to lie horizontally and be seen on three sides. It was certainly not an ordinary lintel ; its length would have been excessive considering its height. Possibly it was supported at the middle by an upright that divided into two parts the opening over which it was placed. Certainly it must have belonged to a magnificent building, which was not at Ramleh, but rather at Lydda, the great episcopal town, which possessed in addition to the old Basilica of St. George some other fine churches, two of which, notably, were dedicated to the Virgin.
It has been supposed that the minaret might be the ancient belfry of the Crusaders. The thing is possible ; the chief arch above the lintel, with its vertical joint in the middle, must be mediaeval in its materials, if not in the arrangement or re-arrangement of them, but in any case this belfry must have been re-constructed, at least in part, by the Mussulmans. In fact, I noticed over the lintel described above an Arabic tarikh, which I unfortunately omitted to copy in full, saying that this minaret was built in the year 714 (= 1314 of our era), in the reign of Sultan Naser ed Dunia u'd Din, son of el-Melck el Mansur Kelawun. To this epoch perhaps we should refer the mutilation and appropriation of the carved lintel.