حمص _ دراسة وثائقية ١٨٤٠ - ١٩١٨ ه ، كيف كانت حمص في تلك الحقبة ٦_a .. كتاب حمص

The first Al-Mutanabbi Street from the east, which was known as (Al-Anasi Building). From the west, there was a plot that became (Kishi House). Then Rafiq Al-Husseini bought a piece of land adjacent to it, and its location until the year (1990) was the Women’s Arts High School and the warehouses located to its north overlooking Al-Dablan Street. Then comes the branch road that divided the land: the vineyard and the orchards into two parts: eastern. And to the west of the western part, he monopolized and rented Mr. Shafiq Al-Husseini from Al-Hajja Al-Hajjah, a thousand plots of land on which he built his house and the garden surrounding it. Then he recorded that in the registry and the land passed to him. Likewise, his brother (Taher) took the western plot of the vineyard and built his house and the garden attached to it from the south on it. Al-Dablan Street is formed.

As for the northern side of the city, which is confined between the northern city wall and Wadi Al-Sayeh, from Ram Bab Palmyra to the north of the village of Khaled bin Al-Walid, there were various lands: some of them were agricultural lands, others were vineyards, some were fallow, and some of them were included in the endowments of the Al-Qassoum Mosque, the endowments of the Great Mosque, and the endowments of the Khaled bin Al-Walid Mosque. It is the right-angled triangle at the junction of the Hama Road with the northern city wall at Bab al-Souq, and its side running parallel to it is the city wall from Bab al-Souq to Bab Palmyra. As for the hypotenuse of this right triangle, it is Wadi al-Sayeh extending from the north of the village of Khalid bin al-Walid to Bab Palmyra on this piece of land. Al-Hamidiyah will be alive since the year 1887 AD.

Two things helped people get out of the fence:

1 - The population density increased in al-Dur, so people lived in one house in the cemetery of Bab al-Sibbaa, the northern part of which had swept away the organization of the area, and only the shrine of Sheikh Salim Safi (may God have mercy on him) remained. To the west of the citadel was the cemetery of the al-Atassi family, and in Bab Hud there was a cemetery up to West of the moat of the wall on Al-Tallah Street, in its place, the building of the mosque and the houses around it, and the building of the Islamic orphanage to the north of it, and along Al-Midan Street from Tripoli Road to Damascus Road, now west of Saeed Al-Aas Preparatory School (1), two cemeteries stood, the first in the place of the Cultural Center now. Overlooking Tripoli Road, and the second one to the south-east of it, between the end of Al-Midan Street and between Damascus Road and the road coming from the castle to the station. It is still standing, and opposite the first cemetery and to the east of Al-Midan Street, the Bab Hood cemetery is still standing, but burials in it have been prohibited for several years in preparation for its conversion into a public park.

On the northern side of the city, there were two cemeteries located to the west of the Khaled bin Al-Walid Mosque, separated by the Hama Road. The first was the cemetery (Bani Al-Sibai), and in its place now stands the garden to the west of the aforementioned mosque. The second was located opposite it to the west of the Hama Road, and it was the cemetery (Al-Jundi). It was It is still standing in the year (1990) and is obscured from the surrounding area from the east and north by the buildings erected by the Endowments, and it intends to establish on the remaining square of land a legal secondary school and other facilities. In Al-Shuq from the city, at the Palmyra Gate, there is a cemetery (Al-Katib) and it is still standing, and to the east of Bab Al-Harib, on the Fayrouzah Road, there is another cemetery that is still standing.

Its revival:

(Homs) was divided within its walls into eight neighborhoods, neighborhoods, or shops. The writers who wrote the documents of the era that we are studying did not distinguish between the neighborhood, neighborhood, or locality. Each neighborhood had a mukhtar or sheikh of the neighborhood and an imam who led the worshipers in the largest mosques in the neighborhood, and after the reforms that were completed During the reign of Sultans Abdul Majeed and Abdul Aziz, the neighborhoods inhabited by Christians had their own mukhtar in that neighborhood.

Below is a table of the neighborhoods that existed at the time of the exodus of Egypt and the names of their mukhtars.

And - its main streets:

There was no change in the plan of the city inside the wall, throughout the era we are talking about: (1840 - 1918) AD. A building may collapse and another be erected in its place, but the direction of the main streets in the city remains the same. Therefore, we can say that the plan of the city inside the wall remained the same. Until the end of World War I and still is.

We have a photographer of the city drawn before World War I (1914 - 1918), drawn up by an unknown painter in French, in which he mentioned the public places and main buildings in the city. It was published by the Topographic Office of the French Army on September 1920 after the French occupied the city (1).

From a study of the incoming streets, it becomes clear that:

1 - The main streets extending from east to west or vice versa:

* Bab Al-Duraib Street: In the south of the city, between Bab Al-Duraib and Bab Al-Sbaa, in almost one straight line until Al-Zaafaran Street, then it extends towards the west in the form of a narrow alley with some windings until it meets the citadel at Bab Al-Sbaa, which is parallel to the southern wall of the city.

* The Long Street: It extends from Bab Tadmur to the Sheikh Omar Al-Awza’i Mosque and a little beyond it. It is parallel to the northern city wall in this area and applies to Abdul Rahman Al-Ghafiqi Street in the modern city plan.

* Al-Zahrawi Street: It extends from the beginning of Al-Zahrawi Palace in the west until Abu Dhar Al-Ghafari Mosque near Bab Palmyra Plain in the east, with windings and side alleys.