Constructed around the middle of the twelfth century as a church by the Crusaders, the Great Mosque of Gaza, or the Masjid al-Umari, stands as a historical testament to the city’s intricate past and is one of the rare, Crusader-structures in the broader Syria-Palestine region that is still remarkably well-preserved.
Following the city’s conquest by the Mamluk dynasty, the church was repurposed into a mosque. This adaptation mirrors a broader phenomenon observed in numerous surviving Crusader churches, wherein their conversion into mosques played a pivotal role in ensuring their continued existence through the ensuing periods and into contemporary times. In 1917, the mosque suffered severe damage during the intense British assault on the city. However, remarkably, its interior largely remained intact, preserving a significant portion of its ancient splendour.
The topography of Crusader Gaza remains shrouded in relative obscurity. While written sources attest to the existence of city walls and a Templers’ castle during that era, the sole extant remnants from that time are the two surviving churches: the Church of St. Prophyrius and the Parish Church, which is currently known as the Great Mosque of Gaza or the al-‘Umari Mosque. Interestingly, Crusader sources do not make any reference to Latin churches in Gaza, and it wasn’t until the nineteenth century that a substantial medieval church structure was identified as an integral component of the present-day Great Mosque in the city.
Some archaeologists and historians have identified the location of the church-mosque as the very site where the Eudocia Church once stood. This earlier church, constructed around AD 406, was built atop the ruins of a pagan temple. It is depicted in the Madaba mosaic, with its position closely corresponding to the central area of the city, where the church-mosque now stands. Furthermore, it is possible that following the Muslim conquest of Gaza by ‘Amr Ibn al-As in 635, the existing Byzantine church was repurposed into the impressive mosque described by the esteemed Jerusalemite historian, al-Muqaddasi, in AD 985. However, there is a lack of definitive evidence to support the notion that an earlier mosque structure lay beneath the Crusader construction.
In 1187, when Gaza reverted to Islamic rule, the church was converted into a mosque. Presently, the oldest sections of the structure can be traced back to the time of the Crusades, exemplified by the Western door constructed in the Italian Gothic style (Norman-Sicilian). Subsequent modifications and expansions were carried out, including the establishment of a library by the fourth Mamluk Sultan, Baybars.
The church takes the form of a three-aisled basilica structure with four bays, characterized by ribbed vaultings meticulously constructed from ashlar blocks. It prominently showcases pointed arches in its vaulting, doors, and windows. The church incorporates a western porch leading to the main entrance. It is plausible that the eastern section of the structure originally culminated in three semicircular apses. However, these apses were later removed during the mosque’s conversion, with the eastern portion being adapted to support the base of the minaret.
On its exterior, the mosque is adorned with locally sourced marine sandstone, known as kurkar, which is meticulously cut into ashlar blocks. Externally, the church exhibited a rather modest appearance, with relatively slender walls that relied on broad pilaster strips functioning as buttresses for support. Additionally, marble was employed in the construction of the western door and oculus. The western door stands out as one of the church’s most exceptional remaining features, showcasing a three-arched design encircled by a hood mold.
Inside the mosque, a notable presence of ancient spolia is evident, including column-drums and Corinthian capitals. The nave arcades are supported by cruciform piers, and the ceiling features a cross-vaulted design.
The age and historical importance of the building become apparent when we observe that its pavement level is positioned 1.5 to 2 meters lower than the ground level outside, emphasizing its long-standing presence relative to its surroundings.
The mosque’s minaret was constructed in the Mamluk period featuring an octagonal tower positioned atop a square base.
The Great Mosque of Gaza serves as but one example within the broader tapestry of the historically rich city of Gaza. In addition to this iconic structure, notable landmarks include the St. Hilarion Monastery, Anthedon Harbour, Hammam Al Sammara, and Qalaat Barquq, each bearing testament to the city’s profound historical significance. Strategically located at the crossroads of the Levant and Egypt, Gaza historically held dual roles as a pivotal trading centre and a strategically vital military site.
Collectively, these architectural and historical remnants comprise the cultural heritage of an extensive Palestinian populace residing within the Gaza Strip and beyond. They assume a paramount role in the enrichment of human lives, endowing them with symbolic significance while imbuing them with profound meaning and dignity. Furthermore, these cultural edifices substantiate territorial and intellectual ownership, thereby functioning as indispensable elements in the complex process of social identity formation. The pivotal function of cultural heritage in shaping the cultural identity of diverse communities, groups, and individuals cannot be underestimated.
Regrettably, this pivotal role has borne witness to the systematic erasure of cultural sites within the Palestinian landscape. Ancient madrasas have been repurposed as Israeli military installations, and mosques have been subject to appropriation by an external Zionist presence, as exemplified in Hebron. Most recently, the St. Porphyrius Church, one of the most ancient religious structures in the region, was targeted and sustained partial destruction during an intense Israeli bombardment of the city, culminating in a tragic loss of at least 18 Palestinian lives.
The Great Mosque of Gaza, along with these other buildings, are a testament to the thousand year old history and heritage of the Gazans.
