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Founding
Founding of Al-Maghariba Quarter
neighborhood in East Jerusalem, which was demolished in 1967 as part of the expansion of the Western Wall
- 1193
- Middle East
Founding
neighborhood in East Jerusalem, which was demolished in 1967 as part of the expansion of the Western Wall
Fetching the article from Wikipedia…
The Mughrabi Quarter, also known as the Moroccan Quarter or Maghrebi Quarter, was a historic neighbourhood in the southeast corner of the Old City of Jerusalem. Established in the late 12th century, it bordered the Western Wall of the Haram al-Sharif / Temple Mount to the east, the Old City walls to the south (including the Dung Gate), and the Jewish Quarter to the west. The quarter was originally founded in 1193 as an Islamic charitable trust (waqf) by al-Malik al-Afdal, a son of Saladin, dedicated to providing housing and religious services for North African Muslim pilgrims and scholars.
The quarter was razed by Israeli forces, at the behest of Teddy Kollek, the mayor of West Jerusalem, three days after the Six-Day War of 1967, in order to broaden the narrow alley leading to the Western Wall and prepare it for public access by Jews seeking to pray there. It is now the site of the Western Wall Plaza.
According to the 15th-century historian Mujir ad-Dīn, soon after the Arabs had wrested back Jerusalem from the Crusaders the quarter was established in 1193 by Saladin's son al-Malik al-Afḍal Nurud-Dīn 'Ali, as a waqf (a mortmain consisting of a charitable trust) dedicated to all North African immigrants. The boundaries of this ḥārat or quarter, according to a later document, were the outer wall of the Haram al-Sharif to the east; south to the public thoroughfare leading to the Siloan spring; west as far as the residence of the qadi of Jerusalem, Shams al-Din; the northern limit ran to the Arcades of Umm al-Banat, otherwise known as the Qanṭarat Umam al-Banāt/Wilson's Arch causeway. It was set aside for "the benefit of all the community of the Maghreb of all description and different occupations, male and female, old and young, the low and the high, to settle on it in its residences and to benefit from its uses according to their different needs." Soon after, Jews, many also from North Africa, were also allowed to settle in the city. By 1303, Maghrebi people were well established there, a fact attested by the endowment of a Zāwiyah, or religious institution such as a monastery, made by 'Umar Ibn Abdullah Ibn 'Abdun-Nabi al-Maṣmūdi al-Mujarrad for this quarter.
Al-Afḍal's waqf was not only religious and charitable in its aims, but also provided for the establishment of a madrassa law school there, thereafter called eponymously the Afḍaliyyah, for the benefit of the Malikite Islamic jurists (fuqaha) in the city. On 2 November 1320, a distinguished scion of an Andalusian Sufi family of mystics, Abū Madyan, who had settled in Jerusalem in the early 14th century, drew up a larger waqf endowment consisting of a Zāwiyah near the Bāb al-Silsilah, or Chain Gate, of the Harat, for the Maghrebis. This second document became the foundational act which was to form the legal cornerstone and richest funding source from that time on until 1967 for the Maghrebi Quarter. It consisted in a waqf property at 'Ain Kārim and another at Qanṭarat Umam al-Banāt at the Gate of the Chain—the latter as a hospice exclusively for newly arrived immigrants—the usufruct (manfa'ah) of both to be set aside in perpetuity for the Maghrebis in Jerusalem. The Qanṭarat Umam al-Banāt endowment consisted of a hall, two apartments, a yard, private conveniences, and, below, a store and a cave (qabw). Attached to the document was a stipulation that the properties be placed, after the donor's death, under the care of an administrator (mutawalli) and supervisor (nāzir) selected on the basis of the community's recognition of his outstanding qualities of piety and wisdom. The Ain Karim properties alone were extensive, 15,000 dunams, and covered most of the village.
Some time in the early 1350s, a third waqf was instituted by the Marinid Dynasty's King 'Ali Ibn 'Uthmān Ibn Ya'qūb Ibn 'Abdul-Ḥaqq al-Marini. This consisted of a codex of the Qur'an copied by his own hand Further endowments to the quarter took place in 1595 and 1630.
Until the advent of Muslims in Jerusalem, most of the area below the Western Wall was crammed with rubble, and Jewish prayer throughout the Islamic period appears to have been performed inside synagogues in the Jewish Quarter, or, on public occasions, on the Mount of Olives. The narrow space dividing the Western Wall from the houses of the Mughrabi Quarter was created at the behest of Suleiman the Magnificent in the sixteenth century in order to allow prayers to be said there.
The Ottoman taxation registers listed 13 households in the quarter in 1525–26, 69 households, 1 bachelor and 1 imam in 1538–39, 84 households and 11 bachelors in 1553–34, 130 households and 2 bachelors in 1562–63, and 126 households and 7 bachelors in 1596–97. Originally developed for Maghrebi people, over the centuries Jewish, Christian and Muslim people from Palestine and elsewhere had at various times taken up residence there. By the time Israel decided to demolish their houses, roughly half of the zone's inhabitants could trace their origins back to Maghreb immigrants.
According to the French traveller Chateaubriand who visited in 1806, some of the residents of the quarter were descended from Moors who had been expelled from Spain in the late 15th century. They had been well received by the local community and a mosque had been built for them. Residents of the neighborhood held on to their culture in the way of food, clothing and traditions until it became assimilated with the rest of the Old City in the 19th century. Thus it also became a natural place of stay to Maghrebi people who came on pilgrimage to the al-Aqsa Mosque.
Over the years a small number of schools and mosques were established in the quarter and Muslim clerics who performed religious duties at the al-Aqsa Mosque lived there.
The site of Jewish prayer and lamentation was a stretch of some 30 metres (100 ft) along the wall, accessed via a narrow passage from King David's Street. In depth from the wall the paved area extended 11 feet. At the southern end lay one of the two zāwiyyah dedicated there in medieval times and the lane to the Wailing Wall sector ended in a blind alley closed off by the houses of the Maghrebi people beneficiaries. In 1840 a proposal by a British Jew, the first attempt to change the status quo, was conveyed via the British consul, and requested that Jews be allowed to repave the 120 sq. metre (1300 sq. ft.) area. The plan was rejected both by the Abu Madyan waqf administrator and by Muhammad Ali Pasha. Muslims in the area also complained of the excessive noise, as opposed to past practice, caused by recent Jewish pilgrims. Jews at prayer were asked to continue their traditional practices quietly, and to refrain from proclaiming on doctrinal matters there.
By the beginning of the 19th century Jewish worshippers were few, and according to Yehoshua Ben Arieh, lacked any special distinction. In an account of his travels to the Holy Land in 1845, T. Tobler noted the existence of a mosque in the Mughrabi quarter.
According to Yeohoshua Ben-Arieh, the Maghrebi people regarded the Jews as infidels. They were subjected to harassment and were required to pay a sum in exchange for the right to pray there undisturbed. Increased friction at the site between Jews and Muslims arose with the onset of Zionism and the resulting fear among the Muslims that the Jews would claim the entire Temple Mount. Attempts were made at various times, by Moses Montefiore and Baron Rothschild to buy the whole area, without success. In 1887 Rothschild's bid to purchase the Quarter came with a project to rebuild it as "a merit and honor to the Jewish People" relocating the inhabitants in better accommodation elsewhere. The Ottoman authorities appeared to be ready to give their approval. According to some sources, the highest secular and Muslim religious authorities in Jerusalem, such as the Mutasarrıf or Ottoman Governor of Jerusalem, Şerif Mehmed Rauf Paşa, and the Mufti of Jerusalem, Mohammed Tahir Husseini, actually gave their approval. The plan foundered on Jewish, rather than Muslim, objections and was shelved after the chief rabbinical Haham of the Jerusalemite Sephardi community stated that he had had a "providential intimation" that, were the sale to go through, a terrible massacre of Jews would ensue. His opinion might have reflected a Sephardi fear that the Ashkenazis would thereby take possession of the holiest site in Judaism.
In the first two months after the Ottoman Empire's entry into the First World War, the Turkish governor of Jerusalem, Zakey Bey, offered to sell the quarter to Jews, requesting a sum of £20,000 which, he said, would be used to both rehouse the Muslim families and to create a public garden in front of the Wall. However, the Jews of the city lacked the necessary funds.
A hospice, the Dar al-Magharibah, existed in the quarter to extend lodgings for Mughrabi Muslims on pilgrimage to the Islamic sites of Jerusalem.
In April 1918, Chaim Weizmann, then a prominent Zionist leader on a visit to Jerusalem, sent a letter via Ronald Storrs offering the sheikhs £70,000 in exchange for the Wall and the buildings of the Mughrabi quarter. This was immediately rejected when the Muslim authorities got wind of the proposal. Nothing daunted, Weizmann then addressed his petition to Arthur Balfour, asking him to resolve the issue by ruling in favour of the Jews. In a letter of 30 May that year, headed THE HANDING OVER OF THE WAILING WALL TO THE JEWS, he gave his reasons as follows:
We Jews have many holy places in Palestine, but the Wailing Wall-believed to be part of the old Temple Wall-is the only one which is in some sense left to us. All the others are in the hands of Christians or Moslems. And even the Wailing Wall is not really ours. It is surrounded by a group of miserable, dirty cottages and derelict buildings, which make the whole place from the hygienic point of view a positive danger, and from the sentimental point of view a source of constant humiliation to the Jews of the world. Our most sacred monument, in our most sacred city, is in the hands of some doubtful Moghreb religious community, which keeps these cottages as a source of income. We are willing to compensate this community very liberally, but we should like the place to be cleaned up; we should like to give it a dignified and respectable appearance.
The wall as well as the Mughrabi Quarter nonetheless, throughout the British Mandatory period, remained Waqf property, while Jews retained their longstanding right to visit it. During the 1929 Palestine riots, violent clashes erupted over competing claims to the area adjacent to the Western Wall. While Jewish leaders maintained that they harboured no designs on the Haram al-Sharif, denying any intention to claim the Haram al-Sharif, Zionist representatives petitioned the British Mandatory government to expropriate and raze the Mughrabi Quarter to expand the narrow prayer lane. Jewish Maghrebi people and Muslim Maghrebi people pilgrims, both groups on a visit to Jerusalem, were present at the riots, and several of the former were killed or injured. Great Britain appointed a commission under the approval of the League of Nations to settle the issue. The Commission again reaffirmed the status quo, while placing certain restrictions on activities, including forbidding Jews from conducting the Yom Kippur prayers (the holiest holiday in Judaism), which involved the blowing of the Shofar, and Muslims from carrying out the Dhikr (Islamic prayers) close to the wall or to cause annoyance to the Jews.
When Jordanian forces emerged as the victors in the battle for possession of the Old City in the 1948 Arab–Israeli War, 1,500 Jewish residents, coinciding with the flight or expulsion of 70,000 Palestinians from Israeli-occupied areas of Jerusalem, were expelled from the Jewish Quarter, which was in the vicinity of the Mughrabi zone.
Disputes were not infrequent between the quarter's inhabitants and Palestinian landlords, squabbling over property rights. In 1965, Palestinian squatters in Jewish properties on the edge of the Mughrabi Quarter were evicted by the Jordanian government and resettled in the Shu'afat refugee camp, four kilometers north of the Old City. The motives behind this ejection are unknown.
According to French historian Vincent Lemire, during the period of Jordanian control the French Fourth and Fifth Republics claimed extraterritorial jurisdiction over the Waqf Abu Madyan, an Algerian waqf located in the Mughrabi Quarter. France had claimed jurisdiction over the waqf on 6 July 1949. In the aftermath of the Arab–Israeli War, Israel annexed the village of Ein Karem. The Waqf Abu Madyan depended on the village's agricultural output for income and was thus left in a precarious financial situation, precipitating France's sovereignty claim.
Text from the Wikipedia article “Mughrabi Quarter”, available under CC BY-SA 4.0.