Raqqa

History

Hellenistic Nikephorion and Kallinikos

The area of Raqqa has been inhabited since remote antiquity, as attested by the mounds (tells) of Tall Zaydan and Tall al-Bi'a, the latter being identified with the Babylonian city Tuttul.

The modern city traces its history to the Hellenistic period, with the foundation of the city of Nikephorion (Ancient Greek: Νικηφόριον, Latinized as Nicephorium). There are two versions regarding the establishment of the city. Pliny, in his Natural History, attributes its founding to Alexander the Great, citing the advantageous location as the rationale behind its establishment. Similarly, Isidore of Charax, in the Parthian Stations, also credits its foundation to Alexander. Conversely, Appian includes Nikephorion in a list of settlements he attributes to Seleucid King Seleucus I Nicator (reigned 301–281 BC). According to Tacitus, Nikephorion, alongside other cities like Anthemousias, was established by Macedonians and bore a Greek name.

The successor of Seleucus I, Seleucus II Callinicus (r. 246–225 BC), enlarged the city and renamed it after himself as Kallinikos (Καλλίνικος, Latinized as Callinicum).

According to Cassius Dio, during Crassus's preparations for his campaign against the Parthians in the mid-first century BCE, Nikephorion was among the Greek poleis that backed him.

Roman and Byzantine times

In Roman times, it was part of the Roman province of Osrhoene but had declined by the fourth century. Rebuilt by Byzantine Emperor Leo I (r. 457–474 AD) in 466, it was named Leontopolis (in Greek Λεοντόπολις or "city of Leo") after him, but the name Kallinikos prevailed. The city played an important role in the Byzantine Empire's relations with Sassanid Persia and the wars fought between the two empires. By treaty, the city was recognized as one of the few official cross-border trading posts between the two empires, along with Nisibis and Artaxata.

The town was near the site of a battle in 531 between Romans and Sasanians, when the latter tried to invade the Roman territories, surprisingly via arid regions in Syria, to turn the tide of the Iberian War. The Persians won the battle, but the casualties on both sides were high. In 542, the city was destroyed by the Persian Emperor Khusrau I (r. 531–579), who razed its fortifications and deported its population to Persia, but it was subsequently rebuilt by Byzantine Emperor Justinian I (r. 527–565). In 580, during another war with Persia, the future Emperor Maurice scored a victory over the Persians near the city during his retreat from an abortive expedition to capture Ctesiphon.

In the last years before it came under Muslim rule, Kallinikos was as important as any other urban center in the region, and based on the physical area that it covered it was only slightly smaller than Damascus.

Early Islamic period

In the year 639 or 640, the city fell to the Muslim conqueror Iyad ibn Ghanm. Since then, it has been known by the Arabic name al-Raqqah, or "the morass", after its marshy surroundings at the time. At the surrender of the city, the Christian inhabitants concluded a treaty with Ibn Ghanm that is quoted by al-Baladhuri. The treaty allowed them freedom of worship in their existing churches but forbade the construction of new ones. The city retained an active Christian community well into the Middle Ages (Michael the Syrian records 20 Syriac Orthodox (Jacobite) bishops from the 8th to the 12th centuries), and it had at least four monasteries, of which the Saint Zaccheus Monastery remained the most prominent one. The city's Jewish community also survived until at least the 12th century, when the traveller Benjamin of Tudela visited it and attended its synagogue. At least during the Umayyad period, the city was also home to a small Sabian community.

Ibn Ghanm's successor as governor of Raqqa and the Jazira, Sa'id ibn Amir ibn Hidhyam, built the city's first mosque. The building was later enlarged to monumental proportions, measuring some 73 by 108 metres (240 by 354 feet), with a square brick minaret added later, possibly in the mid-10th century. The mosque survived until the early 20th century, being described by the German archaeologist Ernst Herzfeld in 1907, but has since vanished. Many companions of Muhammad lived in Raqqa.

In 656, during the First Fitna, the Battle of Siffin, the decisive clash between Ali and the Umayyad Mu'awiya took place about 45 kilometres (28 mi) west of Raqqa. The tombs of several of Ali's followers (such as Ammar ibn Yasir and Uwais al-Qarani) are in Raqqa and have become sites of pilgrimage. The city also contained a column with Ali's autograph, but it was removed in the 12th century and taken to Aleppo's Ghawth Mosque.

The Islamic conquest of the region did not disrupt the existing trade routes too much, and new Byzantine coins continued to make their way into Raqqa until about 655–8. The Byzantine government may have seen the area as just temporarily in rebellion. Byzantine coinage probably continued to circulate until at least the 690s, if not even longer.

Raqqa appears to have remained an important regional center under Umayyad rule. The Umayyads invested in agriculture in the region, expanding the amount of irrigated farmland and setting the stage for an "economic blossoming" during and after their rule.

Abbasid period

In 770-1 (155 AH), the Abbasid caliph al-Mansur made the decision to build a new garrison city, called al-Rāfiqah ("the companion"), about 200 metres (660 feet) west of Raqqa as part of a general investment in strengthening the empire's fortifications. The most critical part of this project was to secure the northwestern frontier with the Byzantine Empire, and al-Rafiqah was its largest and most important construction. It also happens to be the only one that survives to the present day. Although most of the interior layout of al-Rafiqah has since been built over, and much of its fortifications have also been demolished, about 2,660 metres (8,730 feet) of its massive city walls are still standing, as well as its congregational mosque – the first in the world to be built from scratch on "a coherent, integrated plan" and a major influence on later mosque architecture.

Although al-Mansur had conceived the vision for al-Rafiqah in 770–1, it wasn't until the next year that construction actually started. The caliph sent his son and eventual successor al-Mahdi to personally supervise the construction of the new city that year. The chronicle of Pseudo-Dionysius indicates that workmen were brought from all over Mesopotamia to work on the construction, hinting at the monumental scale of this project. According to al-Tabari, the plan of al-Rafiqah was basically the same as that of Baghdad: it was built with "the same gates, intervallum (fuṣūl), squares, and streets" as the recently built Abbasid capital. In practice, there were some significant differences between the two: al-Rafiqah was somewhat smaller but more heavily fortified than Baghdad, and its shape was more elongated along a north–south axis instead of the famously round city of Baghdad. Construction continued at al-Rafiqah at least until 774–5, when al-Mahdi was again sent to check on its progress.

At least at the beginning of the construction work on al-Rafiqah, the indigenous residents of Raqqa were hostile to the military settlement – they expected a rise in their own cost of living. The newcomers were soldiers from Khorasan, in contrast to the Christians and Arabs who lived in the old city.

By 785, the old market of Raqqa had probably become physically too small to serve the needs of both it and al-Rafiqah. That year, Ali ibn Sulayman, the city's governor, moved the market from the old city of Raqqa to the agricultural land between the two cities. This probably marks the start of al-Muhtariqa, the industrial and commercial suburb located between the two (see below). (The old market, associated with the Umayyad caliph Hisham, had been just north of the old city, outside the Bāb al-Ruhā' – near the later industrial site of Tall Aswad.)

Decline and period of Bedouin domination

Raqqa's fortunes declined in the late 9th century because of continuous warfare between the Abbasids and the Tulunids, and then with the Shia movement of the Qarmatians. Under the Hamdānids in the 940s, the city declined rapidly. From the late 10th century to the early 12th century, Raqqa was controlled by Bedouin dynasties. The Banu Numayr had their pasture in the Diyār Muḍar, and the Banu Uqayl had their centre in Qal'at Ja'bar.

One of the earliest sources to comment on Raqqa's decline is Ahmad ibn al-Tayyib al-Sarakhsi (d. 899), as quoted by Yaqut; he visited Raqqa in 884-5 and wrote that parts of its walls were in ruins at the time. However, the markets and presumably the industrial areas of al-Muhtariqa were still in use then.

Raqqa was conquered by the Hamdanids in 942. As a result, it lost its status as an Abbasid garrison city. This had a severe economic impact on Raqqa and the surrounding region: without the soldiers and their disposable income, the demand for food and goods decreased, and local artisans were deprived of potential customers. In the second half of the 10th century, Raqqa appears to have been eclipsed by Harran as the main city in the region based on mint activity and literary references.

With one notable exception, the Numayrid rulers were essentially Bedouin nomads by lifestyle. They had no interest in cities except as sources of income to be exploited. They resided at nomadic camps (called a ḥillah, like the city in Iraq) in the pasture outside the cities and delegated administration of the cities to ghulam (military slave) governors. During this period of Bedouin rule, the area of settled agriculture shrank while the area allocated to Bedouin pastures grew, and trade routes linking various cities, towns, and villages were threatened by Bedouin raids.

After the death of the Numayrid amir Shabib ibn Waththab in 1039–40, Raqqa and its surrounding fertile pastures became the center of a conflict between the Numayrids and the Mirdasids of Aleppo. Shabib's sister as-Sayyidah al-'Alawiyyah was given Raqqa as an inheritance; through her marriage to the Mirdasid amir Thimal ibn Salih, the city and its territory came under Mirdasid control She ousted the ghulam governor of Raqqa appointed by her brothers al-Muta'in and al-Qawam, who now shared power as Numayrid amirs. However, Shabib's young son Mani' viewed himself as the legitimate heir to his father's lands, including Raqqa. By 1056, he had become an adult and gained power as sole Numayrid amir. He sent a demand to Thimal requesting that Raqqa be handed over to him; Thimal refused, and in April 1056 war broke out between the two sides.

Second blossoming

Raqqa experienced a second blossoming, based on agriculture and industrial production, during the Zangid and Ayyubid dynasties during the 12th and the first half of the 13th century. The blue-glazed Raqqa ware dates from this time. The still-visible Bāb Baghdād (Baghdad Gate) and the Qasr al-Banāt (Castle of the Ladies) are notable buildings of the period. The famous ruler 'Imād ad-Dīn Zangī, who was killed in 1146, was initially buried in Raqqa, which was destroyed during the 1260s Mongol invasions of the Levant. There is a report on the killing of the last inhabitants of the ruins of the city in 1288.

Ottoman period

In the 16th century, Raqqa again entered the historical record as an Ottoman customs post on the Euphrates. The eyalet (province) of Raqqa was created in 1586. However, the capital of the eyalet and seat of the Wāli was not Raqqa but Al-Ruha', which is about 160 kilometres (99 mi) north of Raqqa. In the 17th century the famous Ottoman traveler and author Evliya Çelebi only noticed Arab and Turkoman nomad tents in the vicinity of the ruins. The citadel was partially restored in 1683 and again housed a Janissary detachment; over the next decades the province of al-Raqqah became the centre of the Ottoman Empire's tribal settlement (iskân) policy. Between 1800 and 1803, the province was governed by the famous Milli Timur Paşa of the Kurdish Milli tribe.

From the 1820s, Raqqa was a place of wintering for the semi-nomadic Arab 'Afadla tribal confederation and was little more than its extensive archeological remains. It was the establishment in 1864 by the Ottomans of the Karakul Janissary garrison, in the south-east corner of the Abbasid enclosure, that led to the revival of the modern city of Raqqa.

The first families that settled in Raqqa were nicknamed ''The Ghul'' by the surrounding Arab semi-nomadic tribes from whom they bought the right to settle within the Abbasid enclosure, near the Janissary garrison. They used the ancient bricks of the enclosure to build the first buildings of modern Raqqa. They came under the protection of the surrounding Arab semi-nomadic tribes because they feared attacks from other neighboring tribes on their herds. As a result, these families formed two alliances. One joined Kurds of the Mîlan tribe, Arabs of the Dulaim tribe, and possibly Turkomans as well. Most of the Kurdish families came from an area called ''Nahid Al-Jilab'', which is 20 kilometres (12 miles) northeast of Şanliurfa. Prior to the Syrian Civil War, there were many families in Raqqa that still belonged to the Mîlan tribe such as Khalaf Al-Qasim, Al-Jado, Al-Hani and Al-Shawakh. They claimed the area west of the Ottoman garrison.

The Mîlan tribe had been in Raqqa since 1711. The Ottomans issued an order to deport them from the Nahid Al-Jilab region to the Raqqa area. However most of the tribe was returned to their original home as a result of diseases among their cattle and frequent deaths due to the Raqqa climate. In the mid-18th century, the Ottomans recognised the Kurdish tribal chiefs and appointed Mahmud Kalash Abdi as head of the iskân policy in the region. The tribal chiefs had the power to impose taxes and control over other tribes in the region.

20th century

In the early 20th century, two waves of Cherkess refugees from the Caucasian War were granted lands west of the Abbasid enclosure by the Ottomans.

In 1915, Armenians fleeing the Armenian genocide were given safe haven in Raqqa by the Arab Ujayli family. Many moved to Aleppo in the 1920s. Armenians have since then formed the majority of Raqqa's Christian community.

In the 1950s, the worldwide cotton boom stimulated unprecedented growth in the city and the recultivation of this part of the middle Euphrates area. Cotton is still the main agricultural product of the region.

The growth of the city led to the destruction or removal of much of the archaeological remains of the city's past. The palace area is now almost covered with settlements, as is the former area of the ancient al-Raqqa (today Mishlab) and the former Abbasid industrial district (today al-Mukhtalţa). Only parts were archaeologically explored. The 12th-century citadel was removed in the 1950s (today Dawwār as-Sā'a, the clock-tower circle). In the 1980s, rescue excavations in the palace area began, as well as the conservation of the Abbasid city walls with the Bāb Baghdād and the two main monuments intra muros, the Abbasid mosque and the Qasr al-Banāt.

21st century

In March 2013, during the Syrian civil war, rebels from the Free Syrian Army, Ahrar al-Sham, Al-Nusra Front, and other groups overran the government loyalists in the city during the Battle of Raqqa (2013) and declared it under their control, after they had taken the central square and pulled down the statue of the former president of Syria, Hafez al-Assad. Raqqa was the first provincial capital to fall to the Syrian opposition.

The Al-Qaeda-affiliated Al-Nusra Front set up a sharia court at the sports centre and in early June 2013, the Islamic State of Iraq and the Levant said that it was open to receive complaints at its Raqqa headquarters.

Migration from Aleppo, Homs, Idlib and other inhabited places to the city occurred as a result of the ongoing civil war in the country, and Raqqa was known as the hotel of the revolution by some because of the number of people who moved there.

ISIL took complete control of Raqqa by 13 January 2014. ISIL proceeded to execute Alawites and suspected supporters of Bashar al-Assad in the city and destroyed the city's Shia mosques and Christian churches such as the Armenian Catholic Church of the Martyrs, which was then converted into an ISIL police headquarters and an Islamic centre, tasked to recruit new fighters. The Christian population of Raqqa, which had been estimated to be as much as 10% of the total population before the civil war began, largely fled the city.

On 15 November 2015, France, in response to attacks in Paris two days earlier, dropped about 20 bombs on multiple Islamic State targets in Raqqa.

Pro-government sources said that an anti-IS uprising took place between 5 and 7 March 2016.

On 26 October 2016, US Defense Secretary Ash Carter said that an offensive to take Raqqa from IS would begin within weeks.

The Syrian Democratic Forces (SDF), supported by the US, launched the Second Battle of Raqqa on 6 June 2017 and declared victory in the city on 17 October 2017. Bombardment by the US-led coalition led to the destruction of most of the city, including civilian infrastructure. Some 270,000 people were said to have fled Raqqa.

Archaeology

The Raqqa Museum had numerous clay tablets with cuneiform writing and many other objects vanishing in the fog of war. A particular set of those tablets were excavated by archaeologists from Leiden at the Tell Sabi Abyad. The excavation team cast silicone rubber moulds of the tablets before the war to create cast copies for subsequent studies in the Netherlands. As the original tablets were looted, those moulds became the only evidence of parts of the 12th century BC in Northern Syria. Having a lifespan of roughly thirty years, the moulds proved not be a durable solution, hence the need for digitization to counter the loss of the originals. Therefore, the Scanning for Syria (SfS) project was initiated by the Leiden University and Delft University of Technology under the auspices of the Leiden-Delft-Erasmus Centre for Global Heritage and Development. The project received a NWO–KIEM Creatieve Industrie grant to use of 3D acquisition and 3D printing technology to make high quality reproductions of the clay tablets. In collaboration with the Catholic University of Louvain and the Heidelberg University several imaging technologies were explored to find the best solution to capture the precious texts hidden within the concavities of the moulds. In the end, the X-ray micro-CT scanner housed at the TU Delft laboratory of Geoscience and Engineering turned out to be a good compromise between time-efficiency, accuracy and text recovery. Accurate digital 3D reconstructions of the original clay tablets were created using the CT data of the silicon moulds. Furthermore, the Forensic Computational Geometry Laboratory in Heidelberg dramatically decreased the time for decipherment of a tablet by automatically computing high quality images using the GigaMesh Software Framework. These images clearly show the cuneiform characters in publication quality, which otherwise would have taken many hours to manually craft a matching drawing. The 3D-models and high-quality images have become accessible to both scholar and non-scholar communities worldwide. Physical replicas were produced using 3D-printing. The 3D-prints serve as teaching material in Assyriology classes as well as for visitors of the Rijksmuseum van Oudheden to experience the ingenuity of Assyrian cuneiform writing. In 2020, the SfS received the European Union Prize for Cultural Heritage of the Europa Nostra in the category research.

Ecclesiastical history

In the 6th century, Kallinikos became a center of Assyrian monasticism. Dayra d'Mār Zakkā, or the Saint Zacchaeus monastery, situated on Tall al-Bi'a, became renowned. A mosaic inscription there is dated to the year 509, presumably from the period of the foundation of the monastery. Daira d'Mār Zakkā is mentioned by various sources up to the 10th century. The second important monastery in the area was the Bīzūnā monastery or Dairā d-Esţunā, the 'monastery of the column'. The city became one of the main cities of the historical Diyār Muḍar, the western part of the Jazīra.

Michael the Syrian records twenty Syriac Orthodox (Jacobite) bishops from the 8th to the 12th centuries—and had at least four monasteries, of which the Saint Zaccheus Monastery remained the most prominent. In 818, a Syriac synod convened to discuss the controversy around the use of the phrase "the heavenly phrase" as well as to elect a new patriarch; in the end, Dionysius Tel-Maḥroyō was chosen.

In the 9th century, when Raqqa served as capital of the western half of the Abbasid Caliphate, Dayra d'Mār Zakkā, or the Saint Zacchaeus Monastery, became the seat of the Syriac Orthodox Patriarch of Antioch, one of several rivals for the apostolic succession of the Ancient patriarchal see, which has several more rivals of Catholic and Orthodox churches.

Bishopric

Callinicum early became the seat of a Christian diocese. In 388, Byzantine Emperor Theodosius the Great was informed that a crowd of Christians, led by their bishop, had destroyed the synagogue. He ordered the synagogue rebuilt at the expense of the bishop. Ambrose wrote to Theodosius, pointing out he was thereby "exposing the bishop to the danger of either acting against the truth or of death", and Theodosius rescinded his decree.

Bishop Damianus of Callinicum took part in the Council of Chalcedon in 451 and in 458 was a signatory of the letter that the bishops of the province wrote to Emperor Leo I the Thracian after the death of Proterius of Alexandria. In 518 Paulus was deposed for having joined the anti-Chalcedonian Severus of Antioch. Callinicum had a Bishop Ioannes in the mid-6th century. In the same century, a Notitia Episcopatuum lists the diocese as a suffragan of Edessa, the capital and metropolitan see of Osrhoene.

Titular sees

No longer a residential bishopric, Callinicum has been listed by the Catholic Church twice as a titular see, as suffragan of the Metropolitan of the Late Roman province of Osroene : first as Latin - (meanwhile suppressed) and currently as Maronite titular bishopric.

No later than the 18th century, the diocese was nominally restored as Latin Titular bishopric of Callinicum (Latin), adjective Callinicen(sis) (Latin) / Callinico (Curiate Italian).

In 1962 it was suppressed, to establish immediately the Episcopal Titular bishopric of Callinicum of the Maronites (see below)

It has had the following incumbents, all of the fitting episcopal (lowest) rank:

Matthaeus de Robertis (1729.07.06 – death 1733) (born Italy) no prelature

Meinwerk Kaup, Benedictine Order (O.S.B.) (1733.09.02 – death 1745.07.24) as Auxiliary Bishop of Paderborn (Germany) (1733.09.02 – 1745.07.24)

Anton Johann Wenzel Wokaun (1748.09.16 – 1757.02.07) as Auxiliary Bishop of Praha (Prague, Bohemia) (1748.09.16 – 1757.02.07)

Nicolas de La Pinte de Livry, Norbertines (O. Praem.) (born France) (1757.12.19 – death 1795) no prelature

Luigi Pietro Grati, Servites (O.S.M.) (born Italy) (1828.12.15 – death 1849.09.17) as Apostolic Administrator of Terracina (Italy) (1829 – 1833), Apostolic Administrator of Priverno (Italy) (1829 – 1833), Apostolic Administrator of Sezze (Italy) (1829 – 1833) and on emeritate

Godehard Braun (1849.04.02 – death 1861.05.22) as Auxiliary Bishop of Diocese of Trier (Germany) (1849.04.02 – 1861.05.22)

Hilarion Silani, Sylvestrines (O.S.B. Silv.) (1863.09.22 – 1879.03.27) while Bishop of Colombo (Sri Lanka) (1863.09.17 – 1879.03.27)

Religion and culture

Raqqa has never been home to a sizeable Shi'i community. However, since the Iran–Iraq War made the important Shi'i holy cities of Najaf and Karbala inaccessible to Iranian visitors, Raqqa has gained importance as a Shi'i pilgrimage destination (accessible via Turkey). The main attractions are the tombs of Ammar ibn Yasir and Uways al-Qarani, two companions of Muhammad who died during the Battle of Siffin. Beginning in 1988 and completed in 2005, an Iranian project oversaw the construction of two new mosques to replace the tombs, making them the largest Shi'i mausoleums in Syria. The Uways mosque was blown up by the Islamic State in May 2014 for being a "pagan Iranian shrine".

Uways al-Qarani is an important religious figure in Raqqa, and could be called the city's "patron saint". East of the main city, between the Bab Baghdad and the Siffin cemetery, a large mulberry tree has been dedicated to him for a long time. It is considered a holy site placed under Uways's protection. At least until the 1940s, semi-nomadic families would leave their personal belongings at the foot of the tree before beginning their annual summer migration to keep livestock in the Balikh valley. They would return four months later to recollect them. According to elderly Raqqawis, nobody dared take other people's belongings lest they anger the saint.

Uways has also been considered a mediator for Raqqawis, especially during unsolved cases of theft or valuable objects disappearing. In such cases, there would be ritual procession involving a large copper cup, called the "Uways Cup", covered by a green sheet and carried by a public crier (or dallal) chosen by the wronged family. The procession would then go through all the streets of Raqqa, with the dallal calling out for anyone who knew anything about the theft or missing object was "called upon, by the Uways Cup, to inform me of it or to return it". During these processions, the entire city would be regarded as a sacred space.

Economy

Before the civil war, the city and the countryside around it had been one of the country’s main breadbaskets, producing large amounts and varieties of crops. After the liberation of the city, widespread infrastructural damage and a complex security environment in the city has stunted the overall economic growth.

Reconstruction and development under the DAANES

In 2022, Saddam al-Ali, co-chair of the Raqqa Civil Council's Committee on Local Government and Communities, announced that 50 percent of services such as reconstruction, electricity and water supply have already been completed. The European Union's Agency for Asylum described the economic developments in early 2024 as ‘still slowly recovering from the devastation’.

Over the years various projects have been undertaken by the Autonomous Administration's Economic Authority and the Kongreya Star to revitalize life, economic development and woman's empowerment in the city. These include an olive oil processing plant in the north of the city, a drying plant, a cotton factory, the construction of six dried fruit and grain warehouses in the rural areas, a fodder factory, a mill, as well as numerous bakeries. Jineological projects include, the Al-Fardos Cooperative, which aims to care for the needy of Raqqa, Naya Detergent Factory, whose income will be used for new projects promoting women's employment, Ribûi El-Xeyr Cooperative, which gives women displaced by the Turkish invasion of Rojava job opportunities, and Zenobiya Women’s Bakeries. As of October 2024, 30 bridges and ferries, located on agricultural drains, irrigation canals and the Euphrates river including the most important of which is the old Raqqa Bridge have been repaired.

Education

In late January 2026, a branch of Al-Furat University was opened in Raqqa. The campus includes six faculties: Civil engineering, Arts and Humanities, Science, Education, Agriculture, Pharmacy, Law, and Economics. It is the first university established in the Raqqa Governorate.

Media

The Islamic State banned all media reporting outside its own efforts, kidnapping and killing journalists. However, a group calling itself Raqqa Is Being Slaughtered Silently operated within the city and elsewhere during this period. In response, ISIL has killed members of the group. A film about the city made by RBSS was released internationally in 2017, premiering and winning an award at that year's Sundance Film Festival.

In January 2016, a pseudonymous French author named Sophie Kasiki published a book about her move from Paris to the besieged city in 2015, where she was lured to perform hospital work, and her subsequent escape from ISIL.

Transportation

Prior to the Syrian civil war the city was served by Syrian Railways.

Climate

Raqqa is featuring an arid, hot desert climate.

Notable locals

Al-Battani, astronomer, astrologer and mathematician (c. 858–929)

Abdul-Salam Ojeili, novelist and politician (1918–2006)

Harun al-Rashid, fifth Abbasid Caliph (786–809)

Khalaf Ali Alkhalaf, poet and writer (born 1969)

Yassin al-Haj Saleh, writer and dissident (born 1961)