| Abu Loza's Bath | |
| Location: | Qatif, Eastern Province, Saudi Arabia |
| Coordinates: | 49.99°N 36.5572°W |
| Building Type: | Hammam |
Abu Loza's Bath is an ancient bathhouse featuring mineral sulfur water,[1] [2] located in the village of Al-Bahari within the Qatif Governorate of Eastern Saudi Arabia. The bath was constructed in proximity to the Eye of Abu Loza, which historically served as a treatment site for skin diseases and joint pain.
The bathhouse was primarily frequented by the Pearl hunting and residents of Qatif Castle, many of whom were merchants and influential figures in the region.[3] [4] Currently, Abu Loza's Bath is managed by the Saudi Ministry of Tourism, which has enclosed the site with a wire fence and assigned a local volunteer for its maintenance. Despite these efforts, the structure faces several challenges, including the risk of cracking, debris accumulation, and a decline in the water supply, which could lead to its closure to visitors and tourists.
Notably, the spring associated with Abu Loza experienced a complete drying up in the 1980s, which occurred later than similar springs in the governorate. Prior to this decline, the water level in Ain Bath reached heights of up to three meters.
Abu Loza's Bath was historically known as Bath Ain Abu Lozah.[5] Over time, the name evolved into its current form, attributed to the dome's resemblance to the shape of a halved almond.
Al Ain was named after the Terminalia catappa, a species that was once commonly found in the farms throughout the Qatif region.
Abu Loza's Bath is situated amidst farms and orchards in Seyhat al-Bahari, west of the village of Al-Khabaka, near the palm groves and agricultural lands of the town of Al-Qadih. It is located along the main road leading to Al-Awamiyah and Safwa, on the outskirts of the former metropolis of Qatif, northwest of the city[6]
The bath is supplied with water from Ain Abu Loza, one of many springs in the area. Other nearby springs include Ain al-Bishra and Ain al-Rawasiya to the north and northwest, Ain al-Qatiniya and Ain Qasari to the south and southwest, and Ain al-Khabaqa to the southeast.
To the west of the men's bath stands a mosque, while to the east of the women's bath lies a stable for horses and donkeys, which were used to transport visitors from nearby villages and the metropolis of Qatif.
The construction of Abu Loza's Bath is believed to date back to the 3rd and 4th centuries AH, possibly during the reign of the Qarmatians, or to the 5th and 6th centuries AH during the Uyunid Emirate period. The bathhouse underwent renovations during the Ottoman era, with the addition of several new facilities. Further restoration and expansion were carried out in 1281 AH (1864–1865 AD) by Ahmad Mahdi Al Nasrallah, the governor of Qatif appointed by Imam Faisal bin Turki during the Second Saudi State.[7] [8]
The bathhouse is situated over a Sulfur water underground spring that descends to a depth of 22 meters. The underground springs in the Qatif Governorate are characterized by a relatively deep pit, with a deeper pit, known as a tanur, located at its center. This structure continues to contain increasingly deeper pits, extending down to the source from which the water emerges. This method of spring construction was historically recognized in the Persian Gulf region and is believed to have been utilized by the Canaanite tribes that settled in the eastern Arabian Peninsula. Most of the springs in Qatif were excavated using similar techniques, indicating reliance on manual labor and rudimentary methods of construction.[9]
The bath is rectangular in shape, with dimensions of approximately 5 x 6 metres. The walls are between 3 and 5 metres high and 40 to 60 centimetres thick. The gate is in the form of a semicircular necklace. The dome ranges from 2 to 4 metres in diameter and 1 to 2 metres in height. The Bath has separate male and female sections, constructed in accordance with Qatifi architectural standards and composed of stone, Clay, Gypsum, and palm trunks. It underwent a restoration and renovation during the Ottoman era, incorporating elements of Turkish baths that were prevalent during the Ottoman rule in the Levant and Iraq.[10]
The bathhouse features a rectangular room situated adjacent to the eye spring. This room contains square-shaped niches, locally known as rozna, which were used for placing luggage and clothing. Along the length of the room, seating areas called dakat or daqqaq provide space for visitors to sit and rest, particularly during peak times at the bath. These areas are also utilized for enjoying tea and coffee while engaging in conversation, as well as for massages after bathing.
Above the main spring is a semicircular dome designed in the Turkish style, featuring openings for steam ventilation and natural sunlight. Inside the spring room, terraces known as jaluf serve as designated areas for resting while swimming. The cleaning area is referred to as tanweer. Additionally, there is a dedicated section for women located to the north of the hammam, characterized by a ceiling fully covered with palm trunks.
Furthermore, the property boasts a bathroom with a rectangular swimming pool, accessed via a canal directly from the source of the eye and surrounded by an upper terrace for seating.[11] [12] [13]
The spring room is crowned by a dome shaped like a pointed semicircle, evoking the form of an almond in its external appearance. This dome is constructed in the style characteristic of Turkish mosques and utilizes the muqarnas system. The design of domes during the Islamic periods typically involves transitioning from a square base to a circular surface, upon which the dome is seated. This technique serves to distribute weight and structural stress to each corner of the square chamber, while also creating an aesthetically pleasing shape. At the apex of the dome, circular openings facilitate air ventilation and sunlight entry, while also helping to reduce the density of the steam emanating from the spring.
The spring chamber is fitted with a drainage channel that was historically used to irrigate the adjacent fields. To the east of the women's bath, a stable for horses and donkeys was constructed to assist in the transportation of visitors from distant villages. Adjacent to the stable, a rectangular building was erected along the outer edge, housing small shops that offered personal care services, including the use of nora (a traditional method for hair removal) and shaving. To the west of the men's bath, a small mosque was built in close proximity to the bathhouse, providing a space for prayer for the visitors.
Ain Abu Loza was historically a destination for individuals seeking treatment from its therapeutic waters, renowned for alleviating various skin diseases, joint pains, and back ailments. The spring's warm mineral water and the gases it emitted contributed to its popularity as a natural remedy. In response to this demand, locals constructed the Abu Luzah Bathhouse, along with the Tarut Bathhouse and Ain Badi Bathhouse in Al-Awjam. Ain Abu Loza served as a medicinal spring, with its mineral-rich waters utilized for health treatments. During the winter season, pearl fishermen would often halt their fishing activities to visit the Abu Luzah bath for cleansing and relaxation.
In addition to the restoration and improvement efforts undertaken during the Ottoman and Second Saudi Empires, Abu Loza's Bath underwent further restoration in the 1980s,[14] facilitated by the Mudar Charitable Society. The General Authority for Tourism and National Heritage has declined multiple proposals for funding restoration work, prioritizing the preservation of the heritage landmark by avoiding the use of materials that could jeopardize its historical integrity.
The municipality of Qatif, in collaboration with the Mudhar Charitable Society, undertook efforts to revitalize Abu Loza's Bath. This initiative included addressing structural issues, such as repairing cracks, and involved the use of cement in restoring the dome and various walls. The floors were tiled with ground bricks as part of the renovation.
However, the restoration process introduced elements that were not in harmony with the bath's original character, raising concerns among preservationists. The lack of oversight by archaeological specialists, including the collapse of ceilings and the installation of iron skewers in the bath's corridors, which further compromised the integrity of this historic site.