Author
Soldier, Mahmoud Saad
Type
Book
Language
Arabic
Digital
Yes
Manuscript
No
Library
Royal Danish Library
Library Asset ID
ISSN: 2356-9654
Record ID
cdi_almandumah_primary_925357
Library Location
DOAJ Directory of Open Access Journals
Notes
The Al-Harmil Mosque in the village of Mahallat Marhoum, Tanta Center, Gharbia Governorate, which was established by the late Muhammad Al-Harmil in the year 1328 AH / 1910 AD, as stated in the founding text, is of great importance. Because in its layout, it represents a mixture between the new style in mosque architecture in the Ottoman era and the local style, where the mosque consists of the prayer house and the sanctuary, but the layout of the prayer house was according to the layout of the local style. It is a rectangular area divided into three corridors by two arcades of semicircular arches running parallel to the qibla wall. The middle corridor is in the middle, including a square central area defined by four octagonal marble columns covered by an octagonal rattle with windows for ventilation in its circle. The lighting is topped with a dome. If the location of the sanctuary in the layout of the new style was on the axis of the prayer house and along it, then in the layout of this mosque it was located in the southwestern side. The importance of this mosque is also due to the fact that it combined the styles of architecture and arts of the Mamluk state, which witnessed the era of Abbas Hilmi II (1310 - 33 AH - 1892 - 1914 AD). There was a serious attempt to revive it. This is represented in the minaret of the mosque, which is distinguished by its elegance, height, and the beauty of its decoration, and was crowned with a peak in the form of the oligarchic style, and was represented in the decoration of the outer surface of the mausoleum dome with the deltoid or zigzag decorations that prevailed. It was widespread in the decoration of the domes of the Mamluk Circassian era, and is represented in the decoration of the star plates on the two pillars of the pulpit, the door of the kindergarten, and the sides of the preacher’s session, which is an authentic Mamluk decoration, and the architecture and arts styles of the Ottoman era, including the layout of the mosque, the design of the pulpit, the reciter’s bench, and the decoration of the Ottoman paperwork (Rumi style) that covers the body of the minaret and the entrance block, engraved in plaster and covers the inside of the dome above the rattlesnake with oil colors and decorations. Geometry of the Ottoman character on the doors and windows in the manner of inlays and on the body of the reciter’s bench in the manner of stadia, in addition to the emphasis on raising the emblem of the Attic state on the top of the minaret and the top of the mausoleum dome and on the two domes of the pulpit, represented by the closed crescent with the four-pointed star in the middle, in addition to manifestations of influence on architecture and art in Europe in the Renaissance era, represented in the decoration of the crown and shield around the balustrades of the sum bench and the columns that bear it and the decorations on them and the plaster decorations with circles on them. The dome over the fountain in the courtyard of the Haram, as well as the metal columns that support it, are stamped with the word Paris, meaning that they were brought from France. If the means of covering in the newer style are the central dome and its halves over the prayer house and the shallow domes on the corridors of the sanctuary around the courtyard, then the mosque (the subject of the research) has a level roof of reinforced concrete on the corridors of the sanctuary around the courtyard and on the house of prayer, with the exception of the central square area with a rattle in the middle of the roof. The research aims to study and publish this mosque, which is not registered among the Islamic monuments and is published for the first time. The research follows the descriptive approach and the comparative analytical approach to reach new results.
Görüntüle
Majallat al-ʻimārah wa-al-funūn wa-al-ʻulūm al-insānīyah, 2016 (2), p.194-221
