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conversationprints0 · 5 months

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"Exploring Syria: The Rich Heritage of Damascus and Aleppo"

Syria, with its ancient cities of Damascus and Aleppo, holds a rich tapestry of history, culture, and heritage. These cities have stood as bastions of civilization for millennia, bearing witness to the rise and fall of empires, the ebb and flow of trade routes, and the exchange of ideas across continents. In this exploration, we delve into the enduring legacies of Damascus and Aleppo, celebrating their unique contributions to human history.

Damascus, often referred to as the world's oldest continuously inhabited city, is a living testament to the passage of time. Its roots stretch back over 8,000 years, with archaeological evidence suggesting human settlement in the area since the Neolithic period. As one wanders through the labyrinthine streets of the Old City, a UNESCO World Heritage Site, they are met with a mesmerizing blend of ancient architecture, bustling souks, and sacred sites.

At the heart of Damascus lies the Umayyad Mosque, a marvel of Islamic architecture and one of the holiest sites in the Muslim world. Built in the 8th century on the site of a former Roman temple, the mosque's towering minaret and ornate courtyard serve as a symbol of Syria's diverse cultural heritage. Nearby, the Straight Street, mentioned in the Bible, winds its way through the city, connecting ancient landmarks such as the Bab Sharqi gate and the Church of Saint Paul.

Aleppo, once a thriving center of trade and commerce along the Silk Road, boasts a similarly storied past. For centuries, the city served as a crossroads between East and West, attracting merchants, scholars, and travelers from far and wide. Its famous citadel, overlooking the city from atop a hill, has stood sentinel for over 2,000 years, bearing witness to conquests, sieges, and the passage of time.

The Old City of Aleppo, another UNESCO World Heritage Site, is a treasure trove of medieval architecture and cultural diversity. Its narrow alleys and towering belfast currency to usd mansions tell the tales of a bygone era, where Armenian, Jewish, and Arab communities once coexisted in harmony. The Great Mosque of Aleppo, with its majestic courtyard and intricate mosaics, stands as a testament to the city's Islamic heritage, while the Aleppo Citadel Museum offers a glimpse into the region's storied past through artifacts and exhibits.

However, the rich heritage of Damascus and Aleppo is not confined to the pages of history books; it is alive in the resilience and spirit of their people. Despite enduring years of conflict and hardship, the residents of these cities have shown remarkable strength and solidarity, preserving their cultural heritage in the face of adversity.

As Syria continues to rebuild and recover, there is hope that the legacy of Damascus and Aleppo will endure for generations to come. These ancient cities, with their timeless beauty and profound history, serve as a reminder of the power of human resilience and the enduring bonds that unite us across time and space.

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imkeepinit · 3 years

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The Gate Of The Great Umayyad Mosque, Damascus (1890) by Gustav Bauernfeind

#art #painting #Gustav Bauernfeind #1890 paintings #The Gate of the Great Umayyad Mosque Damascus

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xtruss · 2 years

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History: Córdoba's Stunning Mosque-cathedral Showcases Spain's Muslim Heritage

Christian forces captured the Umayyad capital in 1236, but left its glorious house of worship largely untouched when converting it to a cathedral.

— By Yolanda Victoria Olmedo Sánchez | 17 August 2022

The artistic styles of Islam and Christianity are visible almost everywhere in the mosque-cathedral of Córdoba—from the Renaissance cathedral in the center to the lush green orange tree courtyard. Photograph By S. Deng, Alamy, ACI

On June 30, 1236, King Ferdinand III of Castile entered the city of Córdoba, putting an end to the five-month siege that his troops had staged around the square. The Spanish Reconquista of Islamic Andalusia was advancing, and Córdoba, capital of the Umayyad caliphate in the 10th century, was the latest to fall. It had once been the brightest and most populous city in Al Andalus. It was also home to one of the world’s marvels of architecture: the Aljama Mosque.

A day before the king entered Córdoba, after the Muslims had already abandoned it, a group of Castilians left the place where they were encamped, entered the walled city through the Algeciras Gate, and went to the Great Mosque. They placed a cross and a flag of Castile atop the minaret. A few hours later, the bishop of Osma sanctified the building and celebrated a dedication mass after consecrating the altar. In a few moments, the magnificent Aljama Mosque had become a Christian cathedral.

The Córdoba mosque was expanded several times by Muslim rulers. The vast colonnaded area appears larger than it is, as the repeating patterns creates an illusion of infinite space. Photograph BY Alamy, ACI

Marvellous Mosque

The new beginning decreed by Ferdinand III in 1236 was not the first transformation of the site at the foot of the Sierra Morena in southern Spain. Legend has it that when Romans founded Córdoba in the second century B.C., they built a temple there dedicated to Janus, the two-faced god of new beginnings. Some 800 years later, the Visigoths took control of much of the Iberian Peninsula. In A.D. 572, Visigothic King Leovigilido captured Córdoba, and a Christian basilica was built there.

People kneel in prayer at the Royal Chapel of the mosque-cathedral in Córdoba, Spain, in this 1836 engraving by Charles Joseph Hullmandel. Photograph By Bridgeman, ACI

The next “new” beginning came nearly two centuries later when the expanding Umayyad empire pushed into the Iberian Peninsula from North Africa around 711. Muslim forces would soon control most of the peninsula and named it Al Andalus. A provincial capital was established at Córdoba, while the caliphate capital remained in Damascus, Syria.

A few decades later, around 750, power in Damascus changed hands from the Umayyads to another powerful Muslim faction, the Abbasids. Afraid for his life, Abd al-Rahman, a son of an Umayyad prince, fled from Damascus. After a harrowing flight across North Africa, he escaped to the Iberian Peninsula and crossed into Al Andalus. Al-Rahman contacted several allies and defeated the existing governor, setting up his new capital in Córdoba, which now became a Muslin emirate with Abd al-Rahman I ruling as its emir. It was the beginning of a period of growth and glory for the city.

Once his position seemed secure, al-Rahman demolished the Visigothic basilica and in 786 began construction of a new sacred structure on the site. The city flourished, becoming a centre of learning and culture as splendid works of architecture arose throughout the whole of Al Andalus. The death of al-Rahman in 788 did not halt work on the grand mosque, which had yet to be completed. His son Hisham and their successors would continue the work for two centuries.

During his stay in Córdoba in 1833, the British painter David Roberts wrote: “The lion of Cordova is the Mosque, once second only to that of Mecca. ... I find from the ground-plan which I have taken that there are 632 pillars of polished marble, ... some of them very exquisite in proportion.” Roberts’s vibrant 1849 painting shows the mihrab in the background. Photograph By Bridgeman, ACI

One of the mosque’s most iconic features is its massive hypostyle prayer hall filled with soaring symmetrical columns, some of which were salvaged from ancient Roman structures. Topped by colourful arches of stone and red brick, these columns stretch out almost endlessly, as row upon row makes the room feel larger and more expansive.

A focal point in the prayer hall is the mihrab, a prayer niche used in mosques to signify which wall faces Mecca, birthplace of Islam. An intricately decorated golden arch frames the mihrab, calling attention to the sacred space. Soaring above, a roof of intersecting ribs form a spectacular, segmented dome.

Sparing no expense, the Umayyad rulers who followed continued to embellish the mosque. A courtyard, fountains, an orange grove, and a covered walkway were all added to the complex. Perhaps most notable was a minaret, the tower used to call Muslims to prayer. Abd al-Rahman III built what some historians consider the mosque’s first true minaret in 951-52. The original minaret’s floor plan was square, and the structure narrowed as it rose. On the top perched a gilt bronze dome topped by an iron finial, called a yamur in Islamic architecture.

In the shadow of the mosque-cathedral’s bell tower along its north wall, the altar of the Virgin of the Lanterns is illuminated at night. Photograph By Anna Serrano, GTRES

Preservation and Change

Civil war weakened Umayyad control of Al Andalus in the early 11th century, which would later allow Ferdinand III and his forces to take the city in 1236. The Castilians might have radically changed the Great Mosque’s spiritual function, but they certainly weren’t going to destroy it. They recognised the magnificence of the architecture, and many Christian writers praised it. Don Juan Manuel, grandson of Ferdinand III, mentions the Great Mosque in his story collection The Tales of Count Lucanor (1335), with a character describing it as “one of the most beautiful mosques the Moors had in Spain, glory to God! it is now a church, called ‘Saint Mary of Cordova.’ It was dedicated, by the ‘good King Ferdinand,’ to Saint Mary after he had taken Cordova from the Moors.” In the mid-15th century, the Cordoban writer Jerónimo Sánchez also expressed his great admiration: “a temple worthy of all praise, whose exceedingly pleasing beauty revives the spirit of those who behold it,” even a “wonder of the world.”

In the first two centuries of Christian rule, existing spaces were adapted for Christian worship, but structural alterations were few. Much of it was carried out in the Mudejar style, which combined Christian artistic currents with Muslim architectural and decorative traditions. The so-called Royal Chapel was one of the earliest. Built in the 1370s, it combines a tiled plinth, plasterwork, a beautiful ribbed vault, and stalactite-like muqarnas (ornamented vaulting). After the building’s consecration as a Christian church, the minaret was converted into a bell tower.

Begun in 1371, the Royal Chapel was funded by Spain’s King Henry II in order to house the remains of his ancestors. The square enclosure is covered with a vault of interlocking arches. The image shows one of the two main walls, with an arcade and splendid plasterwork decoration. Photograph By Alamy, ACI

The most obvious change made to the mosque during the first phase of Christian rule was the addition of numerous private chapels along the inner walls of the complex. The city’s most illustrious families were buried here, and there is evidence that the chapel construction began shortly after the Christian conquest of the city. One of the earliest was in 1262, when a man named Juan Pérez Echán signed an agreement allowing him to construct a chapel delimited by lattices and with an altar inside.

The end of the 15th century and beginning of the 16th saw the most significant alterations to the structure. The first significant transformation of its interior took place between 1486 and 1496 when Bishop Íñigo Manrique had a long Gothic nave built in front of the Main Chapel, a complex later called the Chapel of Villaviciosa. This space had served as the focal point of Christian worship since Ferdinand III’s forces captured Córdoba, thanks to the skylight installed by Hakam II in the 10th century.

Later renovations were largely directed by the Ruiz dynasty of architects: Hernán Ruiz, father, son, and then grandson, held the position of master builder at the cathedral. They designed and oversaw construction and were responsible for dealing with any technical problems. Hernán Ruiz I (also known as Hernán Ruiz the Elder) oversaw the transformation of the mosque’s courtyard into a Gothic-Mudejar cloister.

After seizing Córdoba in 1236, Castilian Christians performed their first Mass underneath the splendid skylight installed by Hakam II. This part of the mosque would later be renovated and become known as the Chapel of Villaviciosa. Photograph By Günter Gräfenhain, Fototeca 9X12

Changes to the Main Chapel

The building of a new Main Chapel and a new choir designed by Hernán Ruiz was a turning point in the mosque’s transformation. The project involved moving the Main Chapel to the cathedral’s centre, where, according to Bishop Alonso Manrique, “it would be better than where it is now, as that is a corner of the church.”

The project caused great controversy and huge clashes between members of the city council and the cathedral chapter. Various councillors, then known as Veintiquatros (the Twenty-Four), owned private chapels in and around the cathedral’s original Main Chapel. They worried that these would lose prestige if the main worship space were moved (spaces closer to the central place of worship were higher status). There was also concern about destroying a considerable section of the original mosque, which, according to one of the statements in protest, “because of the way it is built, is unique in the world.”

Top: Construction of the cathedral’s Main Chapel began in 1523. It was placed in the center of the original mosque and adorned with more traditional Christian artworks, including a 17th-century marble altarpiece and paintings honoring the Assumption of the Virgin Mary. Photograph By Manuel Cohen, AurImages

Bottom: One of the most recent additions is this chapel, built at the end of the 16th century. It includes three naves and is covered with a ribbed vault. Representations of Cordoban saints appear around a central painting of the Last Supper, following a design prepared by the humanist Ambrosio de Morales. Photograph By W. Cezary, Alamy, ACI

The dispute became so heated that the Veintiquatros argued that“the workmanship that is being undone is of a quality that could not be remade with the same goodness and perfection.” They even threatened to harm those working on the demolition, but Bishop Alonso Manrique, determined that the work should proceed, responded by excommunicating them and then appealed to the crown. King Charles V gave his approval for additions at the old mosque complex’s centre, and construction began in fall 1523.

Three years into the project, Charles V travelled to Córdoba with his new wife Isabella of Portugal and visited the cathedral to see how the project was progressing. Allegedly, he was disappointed with the renovations that he himself had approved. Tradition has it that he delivered a rather scathing critique of the job: “You have destroyed something unique to build something commonplace.”

For the new Main Chapel, Hernán Ruiz I designed a rectangular chapel that would stand at the complex’s centre. It had three naves, the central one higher and wider than the two to the sides. A magnificent dome rose above the central crossing. He used slightly pointed arches for the central nave and ribbed vaults for the lateral ones. The sense of height was accentuated by incorporating arches from the old mosque. His aim was to integrate the Christian temple without losing the original Muslim oratory’s splendour. Opinions remain divided on the result.

Building work continued for several decades. His son, Hernán Ruiz the Younger, built the apse and the arms of the transept and vault in the apse of the Main Chapel, which he had decorated with Gothic openwork and images of the Virgin Mary. When Hernán Ruiz II died in 1569, the crossing’s construction was halted for 30 years, starting again at the end of the 16th century, during the time of Bishop Francisco Reinoso. The master builder, Juan de Ochoa, added a lowered barrel vault decorated with intricate plasterwork by Francisco Gutiérrez Garrido.

The interior walls of the mosque-cathedral are dotted with chapels, as shown in this drawing, which shows the area around the Parroquia del Sagrario. Photograph By Oronoz, Album

Another new space dedicated to worship was the Chapel of the Sacrarium, in the southeast corner of the complex, with a façade built by Hernán Ruiz III. The wall paintings inside were made in 1583 by the Italian painter Cesare Arbasia, and depict the Eucharist and various Cordoban martyrs, following a design by the Cordoban humanist Ambrosio de Morales. In 1589 an earthquake caused major structural damage to the bell tower, and a new one was built, incorporating remnants of the old minaret. It was designed by Hernán Ruiz III and crowned with a sculpture of St. Raphael.

Later, during the Renaissance and Baroque periods, private chapels were added to the mosque-cathedral, some sumptuous in their decoration. The Chapel of Our Lady of Conception carved in marble on the west flank of the cathedral was the work of Melchor de Aguirre between 1679 and 1682. It was endowed by Bishop Fray Alonso de Medina Salizanes as a burial chapel. Between the end of the 17th century and the beginning of the 18th, another funerary space was built at the south end: the Chapel of St. Teresa (also known as the Chapel of Cardinal Salazar), a work in Baroque style by Francisco Hurtado Izquierdo and Teodosio Sánchez de Rueda. The Chapel of Saint Inés was built in neoclassical style in the latter half of the 18th century.

Viewed from the south, the complex’s interconnected warren of small chapels, sacred doors, and fragrant gardens surrounds the breathtaking hypostyle hall and central cathedral. Photograph By Illustration By SOL90, Album

Visitors to the mosque-cathedral have never failed to be impressed by its beauty and the way it embraces the visual styles of two separate faiths. In 1984 the mosque-cathedral of Córdoba became a UNESCO World Heritage site. In 1994 UNESCO added nearly 200 acres to its listing, including part of the city’s historic center, the fortress (or Alcázar), and south to the Guadalquivir River’s far bank, the Roman Bridge, and the Calahorra Tower. With this designation, the mosque-cathedral of Córdoba and its site will be studied, appreciated, and renewed for many generations to come.

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abdulaziz2023 · 4 years

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‏لوحة "بوابة الجامع الأموي الكبير في دمشق" رسمت اللوحة عام 1890، للرسام والمهندس والمستشرق الألماني جوستاف بورنفيند، بيعت عام 2008 في لندن بمبلغ تجاوز 4 مليون دولار .. توصف بأنها دقيقة، وشاهد على الحياة في دمشق أواخر القرن التاسع عشر.

The Gate of the Great Umayyad Mosque, Damascus

By: Gustav Bauernfeind

#الجامع الأموي #دمشق #سوريا #الشام #gustav bauernfeind #لوحات #لوحة فنية #لوحة #لوحات فنية #القرن التاسع عشر #جوستاف بورنفيند #umayyad mosque #mosque #damascus

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wisdomrays · 3 years

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TAFAKKUR: Part 428

AL-ANDALUS: THE LOST CIVILIZATION

How many people now know who Ibn Hazm, Al-Mu’tamid, Ibn Tufayl, Abu Ishaq al-Butruji were, or even where they came from? Most probably, not many. Yet these were among the most important scientists and thinkers of their age and lived in Al-Andalus.

The year 1492 has long been a historical landmark: the Americans recently celebrated the 500th anniversary of Columbus’s ‘discovery’ of the new continent. But there was another 500th anniversary to be marked in 1992. Although this event was also of momentous importance for the history of mankind, it has attracted much less attention. The event we are referring to was the fall of the last Muslim city left in Spain: Granada. The date was the second day of 1492 when the Catholic king of Castile captured the city which had been governed for nearly eight centuries by Muslims.

The Muslim conquest of the Iberian Peninsula, which marked one of the most magnificent and glorious periods in Islamic history began with an invitation from one side of a civil war then raging in Visigothic Spain in 711. Musa Ibn Nusayr, the Umayyad governor of North Africa, was asked to help the rival of a Visigoth king. Thereupon, Nusayr ordered his general Tariq Ibn Ziyad to aid these people with an army of 7,000. In the following years he himself went to Spain. Within seven years the Muslims took control of the whole of the Peninsula, except for Galicia and Austuria. Muslim rule was accepted voluntarily by many Spaniards and over time some of them accepted Islam. The Andalusian Muslims did little to disturb the natives and allowed them to perform their religions and customs. After the dissolution of the central Umayyad government between 1009 and 1031 as a result of uprisings and a succession of weak rulers, a number of independent petty kingdoms (in Arabic mutluk al-tawaif and in Spanish taifa) became established. In spite of the fact that these little kingdoms were weaker than the former Umayyad state, an astonishing flowering of arts and learning took place during the taifa period. One reason for this outstanding development was that each ruler patronized artists, scholars and scientists to gain more prestige than the others. Eventually, the absence of a centrally organized state led to the end of Muslims’ power in the Peninsula. They lost considerable areas of territory to the Christian kingdoms that were reasserting themselves in the north. The petty kingdoms of Al-Andalus asked Yusuf Ibn Tashufin, the Almoravid (in Arabic al-Murabitun) ruler in Morocco, to intervene. They got the help they needed, but in 1090, the Almovarids left the country to its own destiny. This time the taifa kingdoms asked the Almohads (in Arabic al-Muwahhidun) for help. The Almohads willingly accepted and for a period of time they won some success in Spain. Nevertheless, in 1212 at the battle of al-Iqab they were defeated and within a few decades the Almohads were forced back across the Strait of Gibraltar. Muslim cities fell one after another until 1260, when only the kingdom of Granada remained. Granada survived for another two centuries. By the end of 1491, the armies of Ferdinand and Isabella were at the gates of the city. There remained only one final act to be played out on January 2nd, 1492 by which Muslim political sovereignty in Spain came to an end. In 1500, Spanish Muslims were presented with a terrible choice–either to convert to Catholicism or be expelled from Spain. Some did convert, others continued to practice their faith in secret and the rest chose exile.

It is a fact that the Andulusians developed a uniquely plural society whose main features were freedom, tolerance and lack of assimilation–Arabs, Christians, Jews and other immigrants lived side by side in peace for about eight centuries. Cordoba, the capital city of Al-Andalus, was the centre of a sophisticated and rich Islamic-Hispanic civilisation. In its heyday, Cordoba was famous for its intellectually advanced culture, its centres of learning and its great libraries. In those years, there were about one million people, 200,000 houses, 60 palaces, 600 mosques, 700 baths, 17 universities and 70 public libraries in the city. The biggest central library of Cordoba had 400,000 hand-written books and the catalogues which included only the names of the books consisted of 44 volumes. The famous orientalist, Dozy, stated that nearly all the people in Cordoba could read and write.

Gebert of Aurillac, the French monk, later to become Pope Sylvester II, was the first European scholar of importance to study Arabic sciences. He was also responsible for sending many teams of students into Al-Andalus during the closing years of the 10th century. By the end of that century, the various schools in Cordoba employed hundreds of students as translators and just as many copyists working closely to interpret and translate hundreds, perhaps thousands, of manuscripts from Baghdad and Cairo. Through these translations, philosophical and scientific thought from the Greek, Roman and Arab worlds, preserved and expanded upon by Muslim scholars, passed into European consciousness to fuel both the Renaissance and the Age of Enlightenment. Western Europe, in general, owes a great debt to this enormously long and rich intellectual flow from Al-Andalus.

Islamic Spain was an immensely fertile ground for learning, producing a long series of intellectual, aesthetic and scientific advances attributable to Muslim, Christian and Jewish thinkers and the ethos they created. This blossoming was due in part to the spirit of tolerance that prevailed for much of the history of Al-Andalus.

In literature, Ibn Hazm (died in 1013) expanded traditional romantic poetry with his Tawq al-Hamamah (Dove’s necklace). This form of poetry passed from Al-Andalus into North Africa. Islamic literature in Andalus, however, reached its peak during the taifa era when the poet-king of Seville, Al-Mutamid, established an academy of letters, and Ibn Darraj al-Qastalli wrote a series of qasaid (poems) of unequalled beauty.

By the end of 11th century, Al-Andalus was at the forefront of European sciences. The Andalusians excelled in astronomy, both theoretical and practical, perfecting their tables and the precision of their astronomical instruments. Toledo astronomer Al-Zargali, (d. 1087), simplified the Hellenic astrolabe; his version, known as the saphea azarchelis, remained in use until the 16th century. He also anticipated the 17th century German astronomer Johannes Kepler in suggesting that the orbits of the planets are not circular but elliptical.

In medicine, Al-Andalus produced scholars like Al-Zahrawi (d. 1013), who wrote extensively on surgery, pharmacology, medical ethics and the doctor-patient relationship. Ibn Zuhr (known in the west as Avenzoar), a century and a half later, was an advocate of clinical research and practical experimentation. The first medical school in Europe was built in Salerno by Andalusians.

Abdullah Ibn Abdulaziz was one of the best-known geographers and renowned for his great work Al-Masalik wa’l-Mamalik (Roads and Countries). Another important geographer was Al-Idrisi who was educated in Cordoba and wrote Kitab al-Rujari (Roger’s Book) under the patronage of the King of Sicily, Roger II. In this book he divided the world into seven different climatic regions and each region into ten parts. He illustrated his book with some outstanding maps remarkable (and unique) for their accuracy.

Andalusians were also very successful in mathematics, especially geometry. They used the number ‘0’ for the first time in Europe. Among the well-known philosophers who lived in Andalus were Ibn Bajja, Ibn Tufayl and Ibn Rushd all of whom influenced European thought very profoundly. Abu Bakr Ibn Umar, Abu Marwan, Ibn Fradi were particularly famous in historical studies.

Although, over the years, the lost splendour of Al-Andalus has been much idealized in the Islamic world, there remains an appreciation of the factors behind its downfall. Some of these were external, such as the unification and expansion of the Christian kingdoms of Spain and the geographic and political isolation of Al-Andalus from the rest of the Muslim world. There were also internal factors that contributed to the decline of Al-Andalus particularly the rivalries that weakened and divided Muslim Spain, the greed and self-indulgence that gripped its elites, and the loss of inner religious dynamic.

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nasserfh05 · 4 years

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‏The Gate of the Great Umayyad Mosque, Damascus

‏By: Gustav Bauernfeind

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travelling-around-this-world · 5 years

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JORDAN 🇯🇴

Strange, haunting beauty and a sense of timelessness. Dotted with the ruins of empires once great, it is the last resort of yesterday in the world of tomorrow.

— The late King Hussein

One of the most beautiful countries I've ever seen. Why? Because of people. Jordan people really made my trip here.

Now I'm gonna give you some tips for visiting Jordan in 9 days.

- do not use public transports (they don't work properly); better to go around with a driver or rent a car (as we did: we payed 200JD for 8 days)

- atm can be found easily everywhere

- remember always to have water with you (first of all in the hot season) and something to cover your shulders/head.

- people are super kind and I've always trusted them. Don't be shy and get to know locals! ☺️

Day 1 - Amman

We arrived in Amman and we went immediately sleeping, as it was 4AM. The day after, we woke up and went directly visiting the city.

What to see:

1) CITADEL

The area known as the Citadel sits on the highest hill in Amman, Jebel Al Qala’a (about 850m above sea level), and is the site of ancient Rabbath-Ammon. Occupied since the Bronze Age, it's surrounded by a 1700m-long wall, which was rebuilt many times during the Bronze and Iron Ages, as well as the Roman, Byzantine and Umayyad periods. There's plenty to see, but the Citadel's most striking sights are the Temple of Hercules and the Ummayad Palace.

2) ROMAN THEATRE

This magnificently restored theatre is the most obvious and impressive remnant of Roman Philadelphia, and is the highlight of Amman for most foreign visitors. The theatre itself is cut into the northern side of a hill, and has a seating capacity of 6000. The best time for photographs is the morning, when the light is soft – although the views from the top tiers just before sunset are also superb.

3) SUQ

Bustling markets and souqs brimming with treasured lamps and magic carpets have long been a rather stereotypical, largely orientalist image associated with the ‘Eastern World’. In reality, that Middle East mall culture is where its at, but in recent years a number of very innovative and groundbreaking markets have also cropped up in and around Amman. Just walk inside them, feel the atmosphere and all the smells around.

4) KING ABDULLAH MOSQUE

Completed in 1989 as a memorial by the late King Hussein to his grandfather, this blue-domed landmark can house up to 7000 worshippers, with a further 3000 in the courtyard. There is also a small women’s section for 500 worshippers and a much smaller royal enclosure. The cavernous, octagonal prayer hall is capped by a magnificent blue dome 35m in diameter, decorated with Quranic inscriptions. This is the only mosque in Amman that openly welcomes non-Muslim visitors.

Where to eat

- Al Quds

We'll happily vote for this tiny, spotlessly clean place on Rainbow St as one of the best falafel spots in Amman. Tasty sandwiches (with tomato and pickles) have been served up fast for more than 50 years, but watch out for lunchtime queues when the office workers descend.

And for have some drinks go to La Calle, one of the few proper drinking holes on Rainbow St, La Calle has a couple of decent-sized bar areas, and a small but breezy terrace on the 3rd floor that's great for cooling off with a glass of wine or a chilled bottle of local Carakale ale.

We slept at Olive Hotel, very cheap and located in the city center.

Day 2 - Jerash & Mount Nebo

From Amman you can easily get a car and drive to Jerash. It should take 1 hour but it depends a lot on the traffic.

The ruined city of Jerash is Jordan's largest and most interesting Roman site, and a major tourist drawcard. Its imposing ceremonial gates, colonnaded avenues, temples and theatres all speak to the time when this was an important imperial centre. Even the most casual fan of archaeology will enjoy a half-day at the site – but take a hat and sunscreen in the warmer months, as the exposed ruins can be very hot to explore.

From there we drove South to Mount Nebo.

MOUNT NEBO is where Moses is said to have seen the Promised Land, a land he was himself forbidden to enter. It's believed that he died aged 120 and was later buried in the area, although the exact location of the burial site is the subject of conjecture.

After hiking on Mount Nebo, we drove to Madaba where we slept for two nights.

MADABA, 33 km (20 miles) south of Amman, is known as The City of Mosaics where underneath almost every house lies a fine Byzantine mosaic, with its long history dating back further than 1300 BC. Here we visited the biggest mosaic center of the world.

Best restaurant: Adonis

Best hotel: Grand Hotel Madaba - staff is super friendly and helped us a lot!

Day 3- Azraq and the East Desert

Stretching east of Amman, the parched desert plain rolls on to Iraq and Saudi Arabia. This is a place where endless sand and barren basalt landscapes give proof to man’s ability to thrive under harsh conditions. The discovery of flint hand-axes in this desert indicates that Paleolithic settlers inhabited the region around half a million years ago. But the most remarkable remains of human habitation are the palaces built by the Damascus-based Umayyad caliphs during the early days of Islam (seventh-eighth centuries CE). During the height of the Umayyad dynasty, architecture flourished with the cultural exchange that accompanied growing trade routes. By 750 CE, when the Umayyad dynasty was overthrown by the Abbasids of Baghdad, a richly characteristic Muslim architecture was evolving, owing considerably to the cosmopolitan influence of builders and craftsmen drawn from Egypt, Mesopotamia and elsewhere throughout the region.

Today it is possible to see many relics of the early and medieval Islamic periods in Jordan. Dotted throughout the steppe-like terrain of eastern Jordan and the central hills are numerous historic ruins, including castles, forts, towers, baths, caravan inns and fortified palaces. Known collectively as the desert castles or desert palaces, they were originally part of a chain stretching from north of Damascus down to Khirbet al-Mafjar, near Ariha (or Jericho).

There are various theories about the purpose of the desert palaces, yet the lack of a defensive architectural design suggests that most were built as recreational retreats. The early Arab rulers' love of the desert led them to build or take over these castles, which appear to have been surrounded by artificial oases with fruit, vegetables and animals for hunting. Other theories suggest that they came to the desert to avoid epidemics which plagued the big cities, or to maintain links with their fellow Bedouin, the bedrock of their power.

Most of the desert castles can be visited over the course of a day in a loop from Amman via Azraq. The following description details a road trip taking the northern route from Amman to Azraq and the southern highway on the return trip.

What to see:

- Qsar Al-Azraq

- Azraq natural reserve

- Qusayr Amra

- Qasr Kharana

Day 4- Wadi Mujib and the Dead Sea

From Madaba we started driving south, direction Dead Sea.

A spectacular natural wonder the Dead Sea is perfect for religious tourism and fun in the sun with the family. With its mix of beach living and religious history you can soak up the sun while Biblical scholars can get their daily dose of religious history. The leading attraction at the Dead Sea is the warm, soothing, super salty water itself – some ten times saltier than sea water, and rich in chloride salts of magnesium, sodium, potassium, bromine and several others. The unusually warm, incredibly buoyant and mineral-rich waters have attracted visitors since ancient times, including King Herod the Great and the beautiful Egyptian Queen, Cleopatra. All of whom have luxuriated in the Dead Sea's rich, black, stimulating mud and floated effortlessly on their backs while soaking up the water's healthy minerals along with the gently diffused rays of the Jordanian sun.

First stop was the Dead Sea Panoramic Complex, for an amazing view on the Dead Sea. Them we drove to the Wadi Mujib Adventure Center. This is a must-do in your trip! A beautiful adventure in the Canyon 😍

After this 2-hours adventure we started driving south on the Kings Highway, stopping by a couple of castles:

- Karak castle

- Shobak castle

Day 5- Petra

Undoubtedly the most famous attraction in Jordan is the Nabatean city of Petra, nestled away in the mountains south of the Dead Sea. Petra, which means "stone" in Greek, is perhaps the most spectacular ancient city remaining in the modern world, and certainly a must-see for visitors to Jordan and the Middle East. The city was the capital of the Nabateans -Arabs who dominated the lands of Jordan during pre-Roman times- and they carved this wonderland of temples, tombs and elaborate buildings out of solid rock. Every year thousands of people flock to one of the main places to visit in Petra, the monasteries excavated in rock. In two days you can enjoy the 15 kilometer long route. To begin, it would be nice for you to see the main Petra attractions: the Visitor Center, the Via Sacra or Al-Khaznez. The architectural beauty is priceless, for it has been featured in many films, as might be Indiana Jones. Ad-Deir Monastery offers a spectacular view and is one of the most famous monuments and attractions in Petra. An area and 800 steps separate you from this natural treasure. The Theatre of the Nabataeans acts as a chameleon in the desert, carved directly into the rock. Other stuff to do in Petra includes visiting the Altar of Sacrifice, one of the best viewpoints that can be enjoyed throughout the country. Between monument and monument, you'll be transported through the Avenue of the columns, a very busy road with a series of Doric columns that look like decorated stone. It's one of the most charming things to see in Petra. Finally, here at Minube we encourage you to complement these Petra activities by visiting the Royal Tombs. They're visible from anywhere in the area. Certainly, Petra could be part of the seven wonders of the world, since many people request information about the many places to see in Petra. Go and find out for yourself!

Tickets for one day cost 50JD; for 2 days is 55JD. As it's huge, better to get the 2-days-tickets!

Restaurants: Red Cave (beduin meals) and Beit Al Barakah

We stayed at Al Rashid hotel that is located in the very city center.

Day 6- Petra

As Petra is huge, we visited the city for 2 days. In the afternoon we took the car and drove to Aqaba.

Day 7/8 - Aqaba

In summer here the weather is really, really hot! Too hot 😥 it's difficult to walk around and do things. You absolutely need to stay at the beach for cooling down.

We stayed at Aqaba Adventure Center. It's a sort of hostel with a pool, and it's a diving center too. It's 10km from Aqaba, but with the car was perfect to go and back.

Aqaba is Jordan's only Red Sea resort and port city which is warm, sunny, inviting, and has a dazzling undersea world of some of the most spectacular coral reefs to be found anywhere else, located 332 km (206 miles) south of Amman. For relaxation, water sports, and winter warmth, Aqaba is warm, sunny and inviting, fringed with palm trees, lapped by the crystal clear waters of the Gulf of Aqaba, cooled by a steady northerly breeze, and ringed by mountains that change in color with the change of the hours. Snorkeling, water skiing, wind surfing, para-sailing, fishing and a variety of other water sports, including unsurpassed scuba diving are just some of the popular activities to partake in. It's very turistico and not like the other places we visited in Jordan, but it worths for relax and snorkeling 🌊🦐🦀🐠🐙🐡

Best restaurants: Ali Baba Restaurant and Captain's restaurant (for fish)

You can find also places that serve alcool here (we really love the staff at Buffalo Wings!)

Day 9 - Wadi Rum

Wadi Rum is everything you’d expect of a quintessential desert: it is extreme in summer heat and winter cold; it is violent and moody as the sun slices through chiselled siqs (canyons) at dawn or melts the division between rock and sand at dusk; it is exacting on the Bedouin who live in it and vengeful on those who ignore its dangers. For most visitors, on half- or full-day trips from Aqaba or Petra, Wadi Rum offers one of the easiest and safest glimpses of the desert in the region. For the lucky few who can afford a day or two in their itinerary to sleep over at one of the desert camps, it can be an unforgettable way of stripping the soul back to basics.

We stayed at Beduin Lifestyle Camp and we are really satisfied of this beautiful experience. We had a 4 hours tour on the Jeep during the afternoon, where we could see all the most beautiful places in the Wadi Rum. We watched the sunset drinking tea with our Beduin friend and then we slept in a Beduin camp. In the evening we had dinner with them and played music together, dancing. We slept in a very small tent, but it was clean and comfi. The day after we took the camel for going back to the village.

Day 10 - back to Amman

400km back to Amman, a long drive before flying back home.

Special memories to those people we met during this wild adventure:

- Mohammad (met in a shop in Amman)

- the small child and his dad offering us tea in Azraq

- Abdullah (the beduin near Azraq)

- Marta and Niccoló, who did Canyoning with us

- Maria and Bernart, the two Spanish guys who hiked with us in Petra

- Saker, the Jordan guy met in sport bar in Petra who gave us camel milk

- Steffi and JoJo, the two German girls from Munich

- Harm, the musician Beduin who cooked tea for us in the Wadi Rum

Thanks to my travelmates who came with me during this amazing adventure...

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muslimaltag · 5 years

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"بوابة الجامع الأموي الكبير في دمشق"، 1890، للمُستشرق الألماني جوستاف بورنفيند (1848-1904)، هي إحدى أشهر لوحات المُستشرقين الأجانب عن العرب والمسلمين. هذه اللوحة بيعت في لندن، بسعر 2,505,250 جنية إسترليني، عام 2008. وسبب سعرها المرتفع هذا أنها مصقولة بتفاصيل كثيرة حتى تكاد تكون نافذة فوتوغرافيّة على الحياة في ذاك العصر. وقد حاول بورنفيند إبراز التفاصيل الفنية لتكون اللوحة سجل تاريخي ومنظر متوازن في آن. فنرى توزيع الظل والنور مع جلسة الرجال والحمام فيما بينهم يتصدرون اللوحة، ومن خلفهم صانع سجّاد يُتمّ عمله ويبدو إنّه قد حصل على مشترين. فنرى رجلين على يساره يجلسان على مصطبه ويدققون في حركة يديه في السجّادة. في الخلف تمامًا، نرى رايات عريضة يحملها عدد من الدراويش يقفون أمام واجهة الحرم. ونرى أن بورنفيند قد أبرز التفاصيل المعمارية للجامع وقدم صور واضحة عن أقسامه والزخارف المنقوشة على الجدران وغير ذلك من أعمال الفرس والهنود الذين شيدوه وزينوه بعد أن أمر عبد الملك بن مروان ببناءه عام 705. ويحكي ابن بطوطة في كتابه "تحفة النظار في غرائب الأمصار وعجائب الأسفار" أن إمبراطور بيزنطة أوفد مئة فنان يوناني للمشاركة في تزينه عندما سمع به. "The Gate of the Great Umayyad Mosque, Damascus", 1890, by the German orientalist painter Gustav Bauernfeind (1848-1904).

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sakurabreeze · 6 years

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Gustav Bauernfeind (German, 1848-1904), The Gate of the Great Umayyad Mosque, Damascus, 1890.

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apolloknowsbest · 2 years

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The Gate of the Great Umayyad Mosque, Damascus - Gustav Bauernfeind, 1890

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desertsafaridubaiuae · 3 years

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Discover UAE history at Dubai Museum

At the Dubai Museum, you'll find colorful collages and informative historical exhibitions. It is the city's oldest existing building, located in the Al Fahidi Fort, and a must-see for a flavor of old Dubai.

Desert Safari:

Desert Safari is one of the famous thing in dubai. Desert Safari is a 6 hrs tour through this you can explore many things. If you have came to dubai you should go for Dubai desert Safari, it will become rememberable event of your life.

About Dubai Museum

The fort was restored as the Dubai Museum in 1971, the same year the UAE was founded. You may get a taste of everyday life in the UAE before discovering crude oil, all just because of visiting a museum dedicated to Dubai's culture and architecture. Ancient Arab homes, mosques, souks, date fields, the desert, and aquatic life are all recreated in the galleries.

Dubai Museum’s brief history

You can also learn about the area's great heritage of pearl diving. It also includes the weights and scales used at the time. See the vast difference between old and new Dubai, which has just been around for a few years. The Dubai Museum is located on the southern bank of the Dubai Creek. The primary museum in Dubai is the Dubai Museum, which gives visitors a look into the city's history. If you are having a vacation in Dubai, then this museum should be on top of your tour list.

Explore the Courtyard

The gate of the Fahidi Fort, which leads to the Dubai Museum, is home to historic pearling dhows. The well and a Barasti Villa that have been reconstructed are also on display. The courtyard is an accurate representation of old Dubai. It reminds its visitors of the historical and traditional values of ancient Arabs.

Experience the Al Kalmah and Arish Houses

Al Kalmah houses, which are made of palm twigs, are located in the courtyards. They are basic housing for Gulf Coast residents. In the summer, the light structure allows cool air to flow through. The visitors here visit the Al Arish summer homes, where the Arabs went during the summer.

Window Shop in the Ancient Souks’ Dioramas

The Dubai Museum reconstructs the souks with life-size dioramas, from builders at work to spice shops from the ancient past. In the souk, keeps an eye out for Arab dioramas relaxing with sheeshas! You can also bargain in the streets, which is also another fun and adventure level for visitors.

Escape To the Oasis

The Oasis region captures deserts and provides knowledge on camels and falconry, two of the desert's most essential buddies. But it's the precisely replicated date palm trees that attract our eye. We're confident you'll enjoy this one! The date palm trees give eyes energetic vibes and make the tourists feel soothing and relaxed.

See the Bedouin Craft

Life-size Beduin models greet the visitors and guests or whoever goes in. Also, check out the readings that provide insights into the Bedouin way of life, as well as their crafts on the show! You will have a guidebook along with you. It will help you discover the most incredible things in the museum, but there will be a professional guide with the guests too.

Explore the Marine Life of Dubai

Here you may learn about the marine life along Dubai's coastline. Also, don't miss the pearls and fish on the show to get a sense of what the oceans are all about! The marine and aquatic life also surprises the visitors. The different types of fish in the aquariums make tourists stay and keep watching them all time.

Investigate Archaeological Artifacts

Take a stroll through the archaeological discoveries, which include everything from knives to pots. People can also learn about The Al Qusais Tombs and the Umm Suqeim Mound here.

Get to Know the Islamic Era Closer

The last hall houses a massive collection of all the artifacts discovered during the UAE's history. From the digging scene at Jumeirah to the discovery of the Umayyad site. The Dubai Museum has a lot to offer to its visitors.

Select a Keepsake

Before leaving the Dubai Museum, don't forget to pick up some keepsakes from the gift store because you'd like to remember what you've just encountered!

Dubai Desert Safari

Our Red Dunes Dubai Desert Safari will provide you with a unique, thrilling adventure. The trip to the Red Dune Safari will be a fantastic addition to your Dubai holiday as the breathtaking desert environment of Al Lahbab will captivate photographers. Adventurers and thrill-seekers are spoiled for options because of our thoughtful features, such as touring vast sand seas in a 4x4 car or even on a camel.

Put on a beautiful Traditional dress, enjoy a real BBQ feast, and see fantastic belly dancers as you engage yourself in the unique traditions.

Conclusion

The Dubai Museum should be at the top of your to-do list. The museum features historical displays depicting historical tribal life in Dubai. It is indeed the best chance to learn about Dubai's rich heritage, customs, and traditions. A visit provides the idea that social and financial development is a never-ending process.

Reference Link:

https://desertsafarisuae.blogspot.com/2021/07/discover-uae-history-at-dubai-museum.html

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