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His Holiness Younus AlGohar answers a question from a viewer who asked, ‘It is said that man is the most eminent of all creation. However, we see that Jinn are so powerful that they can dominate a human being and manipulate his thoughts and emotions. How then is he the most eminent?’
Main points:
- Human beings do not know their reality; they think their body is their reality. They do not know the potential of their soul, and whether or not their soul is even awakened. It is the soul that will be judged on the Day of Judgement, not the body.
- There are many types of Jinns. Some are Muslims, Hindus, Christians and Jews. Some Jinns are Companions of Prophet Mohammad, alive even today.
- Human beings think they are the best of all, but they do not know that they have to make themselves eminent with the knowledge God gave. If all men were eminent, why do they cause so much bloodshed and rape? Why did God create hell?
- The only eminent ones are those who have awakened all their souls and become the master over them. The souls in the human body, when enlightened, enable man to travel beyond this realm. With enlightened souls, he holds the keys to multiple realms. At this stage, no Jinn can dominate him; in fact they would show him great respect.
Watch the video here: www.youtube.com/watch?v=N0Ke0x5ET_c
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
Baha-ud-din Zakariya (Persian: بہاؤ الدین زکریا) was a Sufi of Suhrawardiyya order (tariqa). His full name was Al-Sheikh Al-Kabir Sheikh-ul-Islam Baha-ud-Din Abu Muhammad Zakaria Al-Qureshi Al-Asadi Al Hashmi. Sheikh Baha-ud-Din Zakariya known as Bahawal Haq was born at Kot Kehror, a town of the Layyah District near Multan, Punjab, Pakistan, around 1170. His grandfather Shah Kamaluddin Ali Shah Qureshi Al-Hashmi arrived in Multan from Mecca en route to Khwarezm where he stayed for a short while. In Tariqat he was the disciple of renowned Sufi master Shaikh Shahab al-Din Suhrawardi who awarded him Khilafat only after 17 days of stay at his Khanqah in Baghdad. For fifteen years he went from place to place to preach Islam and after his wanderings Bahawal Haq settled in Multan in 1222.
His Shrine
Baha-ud-din Zakariya died in 1267 and his mausoleum is located at Multan. The mausoleum is a square of 51 ft 9 in (15.77 m), measured internally. Above this is an octagon, about half the height of the square, which is surmounted by a hemispherical dome. The mausoleum was almost completely ruined during the siege of 1848 by the British, but was soon afterward restored by the Muslims.
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The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
Rifa`i (also Rufa`i, Rifa`iyya, Rifa`iya, Arabic, الرفاعية) is an eminent Sufi order (tariqa) founded by Ahmed ar-Rifa'i and developed in the Lower Iraq marshlands between Wasit and Basra. The Rifa'iyya had its greatest following until the 15th century C.E. when it was overtaken by the Qadiri order. The order is said to wield particular influence in Cairo, Egypt.[1]
Dhikr of Rifa'iyya Brotherhood.
The Rifa'i order is most commonly found in the Arab Middle East but also in Turkey, the Balkans and South Asia.
Records indicate Ahmad al-Rifa'i inherited his maternal uncle's, Mansur al-Bata'ihi, position of headship to his religious community in 1145-6 C.E. At this time many followed his activities in and around the village of Umm 'Ubayda.[2] In the Lower Iraq marshlands, the Rifa'i order developed and gained notice throughout the 12th century C.E. due to its extravagant practices. Rifa'i expanded into Egypt and Syria.
In 1268 C.E., Abu Muhammad 'Ali al-Hariri formed the Syrian branch of the order which became known as the Haririya.[3] The Rifa'i gained further popularity in Egypt and Turkey. In the 15th century C.E., its popularity waned and the popularity of the Qadiriyya order rose.[4] Subsequently, interest in the Rifa'i order centered within Arab lands.[5]
The order has a presence in Syria and Egypt and plays a noticeable role in Kosovo and Albania. The Rifa'i Tariqa blends worship styles or ideas with those of other orders that predominate in the local area. For example, the group established by Ken'an Rifa'i in Istanbul that reflects elements of the Mevlevi Order, while more rural Turkish Rifa'is have absorbed significant influence from the Alevi/Bektashi tradition.[citation needed]
The order spread into Anatolia during the 14th and 15th Centuries and ibn Battuta noted Rifa'i 'tekkes' in central Anatolia.[citation needed] The order however, began to make progress in Turkey during the 17th to 19th centuries when tekkes began to be found in Istanbul. The order spread into the Balkans (especially Bosnia, where they are still present), modern day Albania and Kosovo[citation needed].
In the United States and Canada tekkes (lodges) are found in Staten Island and Toronto that were under the guidance of the late Shaykh Xhemali Shehu (d.2004) of Prizren, Kosovo. Each of these orders is ultimately Turkish in origin.[citation needed]
The original Rifai order has many imitators. For example, the Islamic Sufi Order of Qadiri Rifai Tariqa of the Americas has been a legally registered non-profit organization since 1996 although in essence it is not a duly recognized entity among real Sufis.[6] This order has students and branches in Australia, Germany, UK, South Africa, and Mauritius[citation needed]. The self-proclaimed head of the order, Taner Ansari[7] travels worldwide attending conferences, giving discourses, and has written many books[citation needed]. The order has its center established in Nassau, New York[citation needed].
Practices
During heightened states of Rifa'i Ratib, Rifa'i followers were noted to have eaten live snakes, entered ovens filled with fire and ridden on lions.[8] Followers were also noted to have practiced charming snakes and thrusting iron spikes and glass into their bodies.[9]
It is uncertain whether or not Ahmed ar-Rifa'i instituted the practices that helped solidify the Rifa'i order's massive popularity. While some scholars attribute these practices to al-Rifa'i,[10] other scholars contend he was unaware of these practices and that these were introduced after the Mongol invasion.[11]
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Tomb: Isma'il (İsmail Paşa, Ismail the Magnificent) 1830-1895, grandson of Muhammad 'Ali, Wali of Egypt & Sudan (r.1863-1867).
Islamic Monument #U103
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Tomb: Isma'il (İsmail Paşa, Ismail the Magnificent) 1830-1895, grandson of Muhammad 'Ali, Wali of Egypt & Sudan (r.1863-1867).
Islamic Monument #U103
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
The Madariyya are members of a Sufi order (tariqa) popular in North India, especially in Uttar Pradesh, the Mewat region, Bihar and Bengal, as well as in Nepal and Bangladesh. Known for its syncretic aspects, lack of emphasis on external religious practice and focus on internal dhikr, it was initiated by the Sufi saint 'Sayed Badiuddin Zinda Shah Madar' (d. 1434 CE), called "Qutb-ul-Madar", and is centered around his shrine (dargah) at Makanpur, Kanpur district, Uttar Pradesh.
Originating from the Tayfuriya order, as his Pir, spiritual teacher was Bayazid Tayfur al-Bistami, Madariya reached its zenith in the late Mughal period between 15th to 17th century, and gave rise to several new orders as Madar's disciples spread through the Northern plains of India, into Bengal. As with most Sufi orders, its name Madariya too has been created by adding a Nisba to the name its founder, Madar in this case lead to Madariya, sometimes spelled as Madariyya, though it is also referred as Tabaqatiya at many places.[1][2][3][4][5]
Founder[edit source | editbeta]
Badiuddin Zinda Shah Madar or Qutbul Madar was born in 242 Hijri as per Islamic calendar at Halab, Syria. In the book Gulzar-e-Madar, the author Maulana Sayed Mehmood wrote that Hazrat Huzaifa Sayed himself stated that one day in a dream Prophet Muhammad came to him and said: "his child is a Wali of the almighty Allah and is from my origin."[citation needed] The Muslims belonging to Zinda Shah Madar are called Shah, sai or syed.
In the book Taskiratulkram fi Ahwale Khulafa-e-Arbo Islam, it is written that Hazrat Sayed Badiuddin Zinda Shah Madar had the knowledge of all the four books which came from the Paradise. At the age of 14, Hazrat Sayed Badiuddin Zinda Shah Madar had memorised the Quran Shareef and had read its existence values as well he got knowledge of other religious topics.
His Pir or Sheikh was Sayed Bayzid Bustami (Sultan Arafeen). Hazrat Sayed Badiuddin Zinda Shah Madar was pledged with the Tayfooriya order and was being said as Silsila-e-Tayfooriya.
Zinda Shah Madar has visited many countries and had extensively preached Islam. He is said to visited almost all places in India, Pakistan, Bangladesh, Sri Lanka, Iran, Baghdad, Egypt, Iraq, Saudi Arabia and many more places around the world.[citation needed]
Dargah[edit source | editbeta]
The Dargah or the tomb of Badiuddin Zinda Shah Madar is located at Makanpur, near Kanpur city, in Uttar Pradesh state in India. It is visited by thousands of visitors every month and especially during the annual Urs celebrations.[6] The dargah in Makanpūr gained increasing importance during the Mughal period. Various rulers donated land, while others erected buildings there. Aurangzeb (1068-1118/1658-1707) visited the shrine in the year 1069/1659 while marching against Shāh Shujāʿ.[citation needed]
The Tariqah[edit source | editbeta]
Most of the biographic details regarding Baduddin Zinda Shah Madar are shrouded under numerous legends and stories of his numerous miracles. However much of such information has come from his hagiography, Mirat i-Madari, written in 1654 by Abd ur-Rahman Chisti. Since then a number of hagiographic texts have emerged.[7] The silsilah (lineage) is still live throughout the world with the pir-muridi tradition. The Pir's of Makanpur sharif are "Sayeds". The Madariya chain of Sufi brotherhood is the oldest, largest, and fastest-growing Sufi brotherhood of the ancient era
His Holiness Younus AlGohar, at the request of a viewer, explains in lengthy detail the true meaning of Chapter Yaseen from the Quran.
Watch the video here:
Hazrat Baha-ud-din Zakariya (Persian: بہاؤ الدین زکریا ) was a Sufi of Suhrawardiyya order (tariqa). His full name was Al-Sheikh Al-Kabir Sheikh-ul-Islam Baha-ud-Din Abu Muhammad Zakaria Al-Qureshi Al-Asadi Al Hashmi.
Sheikh Baha-ud-Din Zakariya known as Bahawal Haq was born at Kot Kehror, a town of Layyah District near Multan, Punjab, Pakistan, , around 1170.
His grand father Shah Kamaluddin Ali Shah Qureshi al Hashmi arrived Multan from Makkah en route to Khwarizm where he stayed for a short while. He was from the descendents of Asad Ibn Hashim the maternal grandfather of Hadhrat Ali ibn Abi Talib RA.
In Tariqat he was the disciple of Renowned Sufi Master Shaikh Shahabuddin Suharwardi who awarded him Khilafat only after 17 days of stay at his Khanqaah in Baghdaad.
For fifteen years he went from place to place to preach Islam and after his wanderings Bahawal Haq settled in Multan in 1222.
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The big race is an event in Lamu as most of the people use to have a boat or work for a boat. It is an honor to be in the race , even if the winner will only win a..sail.
The dhow have mostly names of football teams, like Arsenal, or footballers like Arshavin!
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
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The big race is an event in Lamu as most of the people use to have a boat or work for a boat. It is an honor to be in the race , even if the winner will only win a..sail.
The dhow have mostly names of football teams, like Arsenal, or footballers like Arshavin!
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
Darvish from a Sufi Islamic sect-Tariqa Quadryia..
Taken in front of Sheikh Hamad El Neel tomb,Omdurman,Sudan.
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Credits:
Dress: Shaori Dress in Green by Luas Urban Style
Hair: Sigh [03] by Magika
Necklace: Belly Dancer Tariqa Old Gold Necklace by Soedara (This place is REALLY growing on me!!!)
Face Chain: Black Face Chain Captured Snake by Soedara
Eyes: Fairy Tale Character Mesh Eyes in Olive by Insufferable Dastard
Skin: Jadis Tan 04b by Glam Affair
Bangles/Nails: Takara Bracelets and Nails in Inca Gold by Mandala
Lashes: Lashes in Black by Tuli (Now reopen, and this is a free gift sent out today!! Check group notices!)
Poses: Model Pack 30 by Glitterati
Teeth: Parted Lips No. 7 by Tuli (Free!!)
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Tomb of Sheikh Hamad el Neel.
Every friday you can see in this place show of Darwish people from Sufi Islamic sect.(tariqa Quadryia).
Taken in Hamad El Neel,Ommdurman.
Better view in LARGE size.
Hala Sultan Tekke or the Mosque of Umm Haram is a mosque and tekke complex on the west bank of Larnaca Salt Lake, in Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Islamic prophet Muhammad, and foster sister of Muhammad’s mother, Aminah bint Wahb.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory. Hala Sultan Tekke is a listed Ancient Monument.
During the second half of the second millennium B.C, the area of the Hala Sultan Tekke was used as a cemetery by the people who lived in an archaeological site known as Dromolaxia Vizatzia, a large Late Bronze Age town a few hundred metres to the West. Originally identified as an archaeological site following looting in the 1890s, numerous tombs of Late Bronze Age date (around 1650-1100 BC) with rich contents were excavated by the British Museum in 1897-1898 directed by Henry Beauchamp Walters and then John Winter Crowfoot; the finds were divided between the British Museum and the Cyprus Museum. The contemporary settlement was identified by Swedish archaeologist Arne Furumark in 1947 and some preliminary excavations conducted by the Department of Antiquities. A part of this town was excavated from the 1970s onward by a Swedish archaeological mission led by Professor Paul Åström, and proved to be a major urban centre of Late Bronze Age Cyprus
The most recent excavations at Hala Sultan Tekke, The New Swedish Cyprus Expedition have been carried out by Professor Peter M. Fischer from the University of Gothenburg, Sweden (2010-2012- ...); see www.fischerarchaeology.se. The results of the excavations have been published annually in the journal Opuscula. Annual of the Swedish Institutes at Athens and Rome. In 2018, Fischer uncovered several tombs at the site that are being explored carefully. The tombs date to 1500 and 1350 BC and contained artifacts of the Bronze Age that demonstrate the extensive trade of goods existing at the time.
Radar surveys (2010-2012) have demonstrated that the city was one of the largest in the Late Bronze Age (roughly 1600-1100 BC), maybe as large as 50 ha. Another archaeological investigation conducted by the Department of Antiquities under the women's quarter of Hala Sultan Tekke have revealed building remains dated to the late Archaic, Classical, and Hellenistic periods (sixth - first century BC). Several finds indicate that the site might have been used as a sanctuary but the limited scale of the investigations precludes definite conclusions about its use.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab conquest of Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
During the Ottoman administration of Cyprus, a mosque complex was built in stages around the tomb. The tomb was discovered in the 18th century by the dervish called Sheikh Hasan, who also built the first structure here. Dervish Hasan managed to convince the administrative and religious authorities of the site's sacred nature and with the permission he received, he built the shrine around the tomb in 1760 and had it decorated. The wooden fences around the tomb would have been built by the 19th-century Ottoman governor in Cyprus, Seyyid Elhac Mehmed Agha, which were replaced by fences in bronze and two doors by his successor Acem Ali Agha.
In another account, Giovanni Mariti, who visited Cyprus between 1760–1767, wrote that the shrine was built by the Cyprus governor he names as Ali Agha. According to Mariti, until 1760 they used the stones of a standing church in a ruined village nearby as construction materials. In another source, it is mentioned that the construction of the mosque was initiated by the Cyprus governor Seyyid Mehmed Emin Efendi in classical Ottoman style, and it was completed in November 1817.
The ancillary buildings have been repaired in 2004, and the mosque and the minaret are currently being restored. Both of these initiatives have been carried out with support from the Bi-communal Development Programme, which is funded from USAID and UNDP, and implemented through UNOPS.
Above the entry gate to Tekke garden is an Ottoman inscription dated 4 March 1813. Sultan Mahmud II's monogram appears on both sides of the inscription and reads, "Hala Sultan Tekke was built by God's beloved great Ottoman Cyprus governor". The garden itself was designed by a pasha and came to be known as "Pasha garden". The complex of buildings adjacent to the Tekke was known as "Gülşen-Feyz" (the rose garden of plenitude or of enlightenment). To the north (left) of the entrance there used to be a guesthouse for men. On the right side of the entrance, there was another guesthouse of which one block was reserved for men (Selamlik) and the other for women (Haremlik). It was a custom for visitors to take the oath of dedication to serve the Hala Sultan Tekke if their wishes were realized. The domed mosque is square-shaped with a balcony and was built in yellow stone blocks. The minaret was repaired in 1959.
Umm Haram's tomb is located behind the mosque wall of the qibla (in the direction of Mecca). A further inscription dated 1760 is found here. Aside her, there are four other tombs, two of them former sheikhs. Another important tomb is a two-leveled marble sarcophagus, carrying the date 12 July 1929. The tomb belongs to Adile Hüseyin Ali, who was the Turkish wife of the Hussein bin Ali, Sharif of Mecca of the Hashemite House, himself a grandson of the Ottoman grand vizier Koca Mustafa Reşid Pasha and a descendant of Muhammad. At the eastern corner of the mosque and the Tekke, there is a cemetery, which was closed to burials at around 1899. A number of past Turkish administrators are buried here.
Opposite the mosque, there is an octagonal fountain, which was built around 1796-1797 by the then governor of Cyprus Silahtar Kaptanbaşı Mustafa Agha. The information on the construction is recorded on the marble inscription located on the fountain. On another inscription dated 1895, which was recently discovered in the Tekke's garden, it is written that the infrastructure for bringing in the water was built upon the instructions of the Sultan Abdülhamid II.
While being acknowledged as a holy site for Turkish Cypriot Muslims, the mosque has also been described by contemporary sources as revered by all Muslims. In an assessment of the environmental and cultural assets of Cyprus, Professor George E. Bowen, a senior Fulbright scholar at the University of Tennessee, described Hala Sultan Tekke as the third holiest place for Muslims in the world. This view has been echoed by other sources including the United Nations Development Programme in Cyprus and the Cypriot administration's Department of Antiquities. Others describe the site as fourth most important in the Islamic world, after Mecca, Medina, and Jerusalem. As a result of the site being located in the Greek non-Muslim sector of the divided island, pilgrimage visits to the site are infrequent.
In addition to interventions at the imperial level and by high-ranking administrators for the maintenance and development of the complex, during the Ottoman Empire, Ottoman-flagged ships would hang their flags at half mast when off the shores of Larnaca, and salute Hala Sultan with cannon shots.
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
The Late Saudi Arabian Great Sunni Islamic Scholar and Sufi Master of Various Tariqas Al Sayyid Muhammed Bin Alawi Al Maliki in a Mawlid Celeberation in Medina Al Munnawara, Saudi Arabia
en.wikipedia.org/wiki/Jannatul_Mualla
"Jannatul Mualla ( جنة المعلى - Jannatul Mu'alla ) also known as Al-Hajun, is a famous cemetery located in Makkah, Saudi Arabia. Famous historical figures buried here include:
* Abd Manaf - Great, great-grandfather of Muhammad
* Grave of Hashim - Great-grandfather of Muhammad
* Grave of Abdul Muttalib - Grandfather of Muhammad
* Grave of Aamina - Mother of Muhammad
(some sources state that Aamina was buried in Abwa, where the Seventh Twelver Shī`a Imām, Musa al-Kadhim was born)[1]
* Grave of Abu Talib: Uncle of Muhammad and father of the First Shī`a Imām, Ali
* Grave of Khadija: First wife of Muhammad and mother of Fatimah
* Qasim: son of Muhammad who died in his infancy
* Grave of Qutbul Ujud Imaam Fassi a great sufi saint and the founder of Fassiyatush shadhiliyya branch of Shadhiliyya tariqa
Tombs in this cemetery were demolished in 1925, the same year that the mausoleums in Jannatul Baqee were demolished by Saudi King, Ibn Saud."
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
Saudi Arabian Former Oil Minister Shaykh Ahmed Zaki Yamani Giving Speech in a Mawlid u Nabi (Prophet Muhammed Pbuh Birthday Celebration) sitting next to him Saudi Sunni Islamic Scholar Al Sayyid Abduallah Fadeq in Jeddah, Saudi Arabia.
Built for the Rifa'iya Sufi brotherhood (Ahmed ibn 'Ali Abu 'Abbas al-Rifa'i 1118-1182, founder of the Rifa'i tariqa Sufi order) & housed a madrasa & Mosque as well as the Tomb of Muhammad 'Ali al-Maghribi.
Currently: a branch office of the Ministry of Tourism & Antiquities.
Islamic Monument #442
Hala Sultan Tekke or the Mosque of Umm Haram is a mosque and tekke complex on the west bank of Larnaca Salt Lake, in Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Islamic prophet Muhammad, and foster sister of Muhammad’s mother, Aminah bint Wahb.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory. Hala Sultan Tekke is a listed Ancient Monument.
During the second half of the second millennium B.C, the area of the Hala Sultan Tekke was used as a cemetery by the people who lived in an archaeological site known as Dromolaxia Vizatzia, a large Late Bronze Age town a few hundred metres to the West. Originally identified as an archaeological site following looting in the 1890s, numerous tombs of Late Bronze Age date (around 1650-1100 BC) with rich contents were excavated by the British Museum in 1897-1898 directed by Henry Beauchamp Walters and then John Winter Crowfoot; the finds were divided between the British Museum and the Cyprus Museum. The contemporary settlement was identified by Swedish archaeologist Arne Furumark in 1947 and some preliminary excavations conducted by the Department of Antiquities. A part of this town was excavated from the 1970s onward by a Swedish archaeological mission led by Professor Paul Åström, and proved to be a major urban centre of Late Bronze Age Cyprus
The most recent excavations at Hala Sultan Tekke, The New Swedish Cyprus Expedition have been carried out by Professor Peter M. Fischer from the University of Gothenburg, Sweden (2010-2012- ...); see www.fischerarchaeology.se. The results of the excavations have been published annually in the journal Opuscula. Annual of the Swedish Institutes at Athens and Rome. In 2018, Fischer uncovered several tombs at the site that are being explored carefully. The tombs date to 1500 and 1350 BC and contained artifacts of the Bronze Age that demonstrate the extensive trade of goods existing at the time.
Radar surveys (2010-2012) have demonstrated that the city was one of the largest in the Late Bronze Age (roughly 1600-1100 BC), maybe as large as 50 ha. Another archaeological investigation conducted by the Department of Antiquities under the women's quarter of Hala Sultan Tekke have revealed building remains dated to the late Archaic, Classical, and Hellenistic periods (sixth - first century BC). Several finds indicate that the site might have been used as a sanctuary but the limited scale of the investigations precludes definite conclusions about its use.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab conquest of Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
During the Ottoman administration of Cyprus, a mosque complex was built in stages around the tomb. The tomb was discovered in the 18th century by the dervish called Sheikh Hasan, who also built the first structure here. Dervish Hasan managed to convince the administrative and religious authorities of the site's sacred nature and with the permission he received, he built the shrine around the tomb in 1760 and had it decorated. The wooden fences around the tomb would have been built by the 19th-century Ottoman governor in Cyprus, Seyyid Elhac Mehmed Agha, which were replaced by fences in bronze and two doors by his successor Acem Ali Agha.
In another account, Giovanni Mariti, who visited Cyprus between 1760–1767, wrote that the shrine was built by the Cyprus governor he names as Ali Agha. According to Mariti, until 1760 they used the stones of a standing church in a ruined village nearby as construction materials. In another source, it is mentioned that the construction of the mosque was initiated by the Cyprus governor Seyyid Mehmed Emin Efendi in classical Ottoman style, and it was completed in November 1817.
The ancillary buildings have been repaired in 2004, and the mosque and the minaret are currently being restored. Both of these initiatives have been carried out with support from the Bi-communal Development Programme, which is funded from USAID and UNDP, and implemented through UNOPS.
Above the entry gate to Tekke garden is an Ottoman inscription dated 4 March 1813. Sultan Mahmud II's monogram appears on both sides of the inscription and reads, "Hala Sultan Tekke was built by God's beloved great Ottoman Cyprus governor". The garden itself was designed by a pasha and came to be known as "Pasha garden". The complex of buildings adjacent to the Tekke was known as "Gülşen-Feyz" (the rose garden of plenitude or of enlightenment). To the north (left) of the entrance there used to be a guesthouse for men. On the right side of the entrance, there was another guesthouse of which one block was reserved for men (Selamlik) and the other for women (Haremlik). It was a custom for visitors to take the oath of dedication to serve the Hala Sultan Tekke if their wishes were realized. The domed mosque is square-shaped with a balcony and was built in yellow stone blocks. The minaret was repaired in 1959.
Umm Haram's tomb is located behind the mosque wall of the qibla (in the direction of Mecca). A further inscription dated 1760 is found here. Aside her, there are four other tombs, two of them former sheikhs. Another important tomb is a two-leveled marble sarcophagus, carrying the date 12 July 1929. The tomb belongs to Adile Hüseyin Ali, who was the Turkish wife of the Hussein bin Ali, Sharif of Mecca of the Hashemite House, himself a grandson of the Ottoman grand vizier Koca Mustafa Reşid Pasha and a descendant of Muhammad. At the eastern corner of the mosque and the Tekke, there is a cemetery, which was closed to burials at around 1899. A number of past Turkish administrators are buried here.
Opposite the mosque, there is an octagonal fountain, which was built around 1796-1797 by the then governor of Cyprus Silahtar Kaptanbaşı Mustafa Agha. The information on the construction is recorded on the marble inscription located on the fountain. On another inscription dated 1895, which was recently discovered in the Tekke's garden, it is written that the infrastructure for bringing in the water was built upon the instructions of the Sultan Abdülhamid II.
While being acknowledged as a holy site for Turkish Cypriot Muslims, the mosque has also been described by contemporary sources as revered by all Muslims. In an assessment of the environmental and cultural assets of Cyprus, Professor George E. Bowen, a senior Fulbright scholar at the University of Tennessee, described Hala Sultan Tekke as the third holiest place for Muslims in the world. This view has been echoed by other sources including the United Nations Development Programme in Cyprus and the Cypriot administration's Department of Antiquities. Others describe the site as fourth most important in the Islamic world, after Mecca, Medina, and Jerusalem. As a result of the site being located in the Greek non-Muslim sector of the divided island, pilgrimage visits to the site are infrequent.
In addition to interventions at the imperial level and by high-ranking administrators for the maintenance and development of the complex, during the Ottoman Empire, Ottoman-flagged ships would hang their flags at half mast when off the shores of Larnaca, and salute Hala Sultan with cannon shots.
During the festival, people give money to the people who dance, sing or make some lunches in their houses. This lady received a crown made of local notes!
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Tomb: Melek Hassan Tourhan (Sultana Melek) 1869-1956, 2nd wife of Hussein Kamel.
Islamic Monument #U103
Patron, Madrasa Sultan Hasan: Badr al-Din Hasan (al-Nasir Badr al-Din Hasan ibn Muhammad ibn Qalawun, or al-Nasir Hasan) 1334/35-1361, Bahri Mamluk sultan of Egypt (r.1347–1351 & 1354-61).
Construction Supervisor: Muhammad ibn Bilik al-Muhsini, prominent emir, engineer & administrator.
Completed by: Bashir al-Gandar.
Islamic Monument #133
Mosque of al-Rifa'i: replaced a zawiya (shrine) of the sufi saint Ahmed ibn 'Ali Abu 'Abbas al-Rifa'i 1118-1182, founder of the Rifa'i tariqa Sufi order. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) d.1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Tomb: Shehret Feza Hanim (Şöhretfeza Hanım, Empyrean fame) 1829-1895. Circassian Princess consort (1st & principal wife) of Isma'il Pasha.
Islamic Monument #U103
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Patron, Madrasa Sultan Hasan: Badr al-Din Hasan (al-Nasir Badr al-Din Hasan ibn Muhammad ibn Qalawun, or al-Nasir Hasan) 1334/35-1361, Bahri Mamluk sultan of Egypt (r.1347–1351 & 1354-61).
Construction Supervisor: Muhammad ibn Bilik al-Muhsini, prominent emir, engineer & administrator.
Completed by: Bashir al-Gandar.
Islamic Monument #133
Mosque of al-Rifa'i: replaced a zawiya (shrine) of the sufi saint Ahmed ibn 'Ali Abu 'Abbas al-Rifa'i 1118-1182, founder of the Rifa'i tariqa Sufi order. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) d.1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
To the Sufi, it is the transmission of divine light from the teacher's heart to the heart of the student, rather than worldly knowledge, that allows the adept to progress. They further believe that the teacher should attempt inerrantly to follow the Divine Law. According to Moojan Momen "one of the most important doctrines of Sufism is the concept of al-Insan al-Kamil "the Perfect Man". This doctrine states that there will always exist upon the earth a "Qutb" (Pole or Axis of the Universe)—a man who is the perfect channel of grace from God to man and in a state of wilayah (sanctity, being under the protection of Allah). The concept of the Sufi Qutb is similar to that of the Shi'i Imam. However, this belief puts Sufism in "direct conflict" with Shia Islam, since both the Qutb (who for most Sufi orders is the head of the order) and the Imam fulfill the role of "the purveyor of spiritual guidance and of Allah's grace to mankind". The vow of obedience to the Shaykh or Qutb which is taken by Sufis is considered incompatible with devotion to the Imam". As a further example, the prospective adherent of the Mevlevi Order would have been ordered to serve in the kitchens of a hospice for the poor for 1001 days prior to being accepted for spiritual instruction, and a further 1,001 days in solitary retreat as a precondition of completing that instruction. Some teachers, especially when addressing more general audiences, or mixed groups of Muslims and non-Muslims, make extensive use of parable, allegory, and metaphor. Although approaches to teaching vary among different Sufi orders, Sufism as a whole is primarily concerned with direct personal experience, and as such has sometimes been compared to other, non-Islamic forms of mysticism (e.g., as in the books of Hossein Nasr). Many Sufi believe that to reach the highest levels of success in Sufism typically requires that the disciple live with and serve the teacher for a long period of time.[citation needed] An example is the folk story about Baha-ud-Din Naqshband Bukhari, who gave his name to the Naqshbandi Order. He is believed to have served his first teacher, Sayyid Muhammad Baba As-Samasi, for 20 years, until as-Samasi died. He is said to then have served several other teachers for lengthy periods of time. He is said to have helped the poorer members of the community for many years and after this concluded his teacher directed him to care for animals cleaning their wounds, and assisting them.The mosque is the most influential in the region. It houses a Koranic school of Tariqa Tidjania and the Zawiya (institution) Othmania...A zaouia or zawiya (Arabic: زاوية zāwiyah; "assembly" "group" or "circle", also spelled zawiyah, zawiyya, zaouiya, zaouïa and zwaya) is an Islamic religious school or monastery. The term is Maghrebi and West African, roughly corresponding to the Eastern term madrasa. A zawiya often contains a pool, and sometimes a fountainIn precolonial times, these were the primary sources for education in the area, and taught basic literacy to a large proportion of children even in quite remote mountainous areas - leading to the generally accepted speculation that literacy rates in Algeria at the time of the French conquest in 1830 were higher than those of European France.Their curriculum began with memorization of the Arabic alphabet and the later, shorter suras of the Qur'an; if a student was sufficiently interested or apt, it progressed to law (fiqh), theology, Arabic grammar (usually taught with al-Ajurrumi's famous summary), mathematics (mainly as it pertained to the complex legal system of inheritance distribution), and sometimes astronomy. These are still operational throughout the Maghreb, and continue to be a major educational resource in the Sahel of West Africa, from Mauritania to Nigeria.In the Arab world, the term zawiya can also refer to a Sufi lodge, akin to the term Tekke/Tekyeh in Iran, Turkey and the former Ottoman areas, as well as khanqah or dargah used in various parts of Asia. An example is the Hilaliyya Zawiya in Syria. One of the best known living or contemporary zawiyas is the Zawiya of Sheikh Ahmed Tijani located in Fes, Morocco. There are several extensions or sub-zawiyas affiliated with this Zawiya located in various places around the worldAmong the Hassaniya Arabic-speaking populations of Mauritania, Western Sahara, Morocco, Mali and Algeria (often referred to as Moors/Maure and Sahrawis), the term is also used to signify a certain type of tribe. Sahrawi-Moorish society was traditionally (and still is, to some extent) stratified into several tribal castes, with the Hassane warrior tribes ruling and extracting tribute—horma—from the subservient znaga tribes. A middle caste was formed by the Zawāyā, or scholarly tribes, who provided religious teaching and services. This did not necessarily mean that they maintained a monastery or school as described above, since all these tribes were more or less nomadic. However, important shaikhs and Sufis of the would sometimes create schools, or, after their deaths, their Shrine would turn into holy places of significance to the tribe its called Mazaar. Often, the Zawāyā were descended from Sanhadja Berbers, while the Hassane claimed lineage from the Beni Hassan Arabs. Even if intermarriage and tribal alliances made the distinction difficult to maintain from a scientific perspective, it was culturally important; however, from about the 19th century, most or all Sahrawi-Moorish tribes had adopted the Hassaniyya Arabic dialect and come to regard themselves as Arabs. Sometimes, the Zawāyā and Hassane roles changed with this: military and economic strength would often lead to a gradual redefinition of the tribe's role, and, simultaneously, to its self-perception of religious and ethnic background. Especially in the northern Hassane areas, i.e. today's Western Sahara, the Zawāyāa tribes were more or less synonymous with the Chorfa, tribes who claimed descent from the Prophet Muhammad. In the areas corresponding broadly to today's Mauritania, this was not necessarily so; there, the name "Marabout" is also used synonymously with "Zawāyā" in its tribal meaning.The Zawāyā are tribes in the southern Sahara who have traditionally followed a deeply religious way of life. They accepted a subordinate position to the warrior tribes, whether Arab or Berber, who had little interest in Islam. The Zawāyā introduced Sufi brotherhoods to the black populations south of the Sahara. The jihad movements of the Fula people in the eighteenth and nineteenth centuries have their origins with the Zawāyā. Today the Zawāyā are one of the two noble castes of MauritaniaThe Zawāyā[a] were nomadic tribes from the arid lands to the north and east of the Senegal River in West Africa. Their religious beliefs may possibly be traced back to the eleventh century Almoravid movement, although their generally more passive attitude is in contrast to that of the militant Almoravids. They gave great importance to teaching the Islamic religious sciences and to reciting the Quran.The Zawāyā attempted to avoid conflict with the stronger warrior groups by renouncing arms and paying tribute. In the west, the Zawāyā were of Berber origin, while after the fifteenth century the warrior tribes were Arab. In the center, the reverse applied. The Zawāyā were Arab, while Berber or Tuareg tribes held military and political power.The Zawāyā, with their passive lifestyle of herding, prayer and study, were treated with some contempt by the stronger groups, but this was mingled with respect. A story was told by the sixteenth century Timbuktu jurist al-Muṣallī, so-called because he worshiped in the mosque so often. He was a Zawāyā from the west and a regular attendant at the teaching circle of the jurist Maḥmūd, grandson of Anda Ag-Muhammad in the female line. Al-Muṣallī resolved to ask for the hand of Maḥmūd's daughter in marriage. Before he could make his proposal Maḥmūd politely deflected it, saying that "birds of a feather flock together". The separation of the tribes of this region into warrior and Zawāyā tribes had probably occurred before the fifteenth century. By then some of the Zawāyā were moving south to avoid the depredations of the warrior tribes, risking conflict with the sedentary populations of Chemama, Gorgol and Tagant.During the fifteenth century the Beni Ḥassān Arab nomads began to enter the region. Hassāni rulers imposed heavy tributes on the Zawāyā, but did not give them effective protection against their enemies.[8] Although subordinate to the Banū Ḥassan warriors, the Zawāyā ranked above other Berbers. These in turn ranked above blacksmiths, who were said to be Jewish in origin, and mixed-race people.In the late seventeenth century, Awbek Ashfaga of the Banū Daymān tribe, later to style himself Nāșir al-Din ("Protector of the Faith"), emerged as a leader of the Zawāyā tribes in resisting the Hassān. He was widely respected for his scholarship, purity of life and healing ability. His goal was to establish an ideal Islamic society based on the original organization of the first caliphs, where ethnic and tribal differences would be ignored. Nāșir al-Din demanded strict obedience to his authority by the Zawāyā. He set out to create a secure and stable administration in the southern Sahara, led by himself, his vizier and four qāḍīs. To do so he would defeat warriors who failed to follow Islamic principles and who harmed the faithful, and would establish a theocratic state that rose above tribal divisions and followed the commands of God. Rather than immediately attack the Hassān, in 1673 Nāșir al-Din launched his jihad with an invasion across the Senegal River into the Futa Tooro and Wolof states. This would give him control of the trade in gum with the French on the Senegal, a source of income for his new state. He then imposed the zakāt legal tax on the tributary tribes to the north of the Senegal. When one of these tribes called for assistance from the Hassān, war broke out.[11] Nāșir al-Din was supported by most but not all of the Zawāyā, although some disputed his authority to impose the zakāt and did not assist him. There were at least three battles, in each of which the Zawāyā defeated the Hassān. However, in the last battle, which probably took place in August 1674, Nāșir al-Din and many of his immediate entourage were killed. The Zawāyā elected Sīdī al-Fāḍil as Nāșir al-Din's successor, who took the name of al-Amīn. Al-Amīn was disposed to make peace with the Hassān, and they were willing to accept his religious authority but not his right to levy the zakat. Most of the Zawāyā were opposed to the peace, and deposed al-Amīn, replacing him with 'Uthmān, the former vizier and close friend of Nāșir al-Din. 'Uthmān took an aggressive stance against the Hassān, and again attempted to enforce collection of the zakāt. His tax collectors were massacred by a Trarza chief who had come to the assistance of the weaker tribes, and 'Uthmān was killed in battle by the Wolof. His successors were decisively defeated by the Hassān.Following this defeat, the Zawāyā lost all temporal power and again became strictly tributary to the Hassān, and were parceled out among the Hassān groups. They had to provide milk from their herds to the Hassān warriors and provide them with saddles. They had to let the Hassān take the first bucket of water from their wells, and had to feed and shelter Hassān women in time of need. This seems to have been a return to their condition before the revolt started. Many of the Zawāyā continued their religious studies after puberty, while others engaged in commerce, agriculture, livestock management or hired out their labor where the work was consist with their religious practices. The Zawāyā were required to educate the Ḥassanī children. Although subject to the Hassān, their religious influence on their Arab masters grew. The economic and political structure of the region changed as contact with Europeans increased. Slaves were increasingly used to mine salt and cultivate crops in the oases rather than as trade goods. The French continued to expand the gum trade, particularly after 1815. This brought increased prosperity to the Hassāni of Ida Aish, who controlled the trade to Bakel on the Senega River, and took some of the profits that the Zawāyā had traditionally made from collecting and selling gum. However, a clerical leader managed to establish an alternative gum market at Medine, further upstream, competing with the Hassāni. Both the Zawāyā and the Hassāni became more wealthy in slaves and material property, but a shift in the balance of power occurred as more students and clients were attracted to the Zawāyā, who also acquired better arms.The rise of the Zawāyā as merchants coincided with growth in demand for religious instruction.The distinction between Zawāyā and Hassāni also began to blur, as each group entered the traditional occupations of the other. In modern Mauritania, the Zawāyā and Hassāni are both considered noble castes, dominating the politics of the country.The Zawāyā introduced sub-Saharan Africans to the two main Sufi brotherhoods. Muhammed al-Hafiz (1759/60-1830) and his people transmitted the Tijaniyyah, while the Kunta, including the scholars Shaykh Sidi Mukhtar (1729-1811) and his son Sidi Muhammad, transmitted the Qadiriyya. There are records of Zawāyā moving into the lands south of the Senegal in the seventeenth century, where they proselytized and intermarried with the local people. Nāșir al-Din had gained support from the Torodbe clerical clan of Futa Tooro in his struggle. After the defeat in 1674, some of the Torodbe migrated south to Bundu and some continued on to the Fouta Djallon. The Torodbe, the kinsmen of the Fulbe of the Fouta Djallon, influenced them in embracing a more militant form of Islam. In 1726 or 1727 the Fulbe were to launch their successful jihad in the Fouta Djallon.[26] Later the Fulbe would establish Islamic states in Futa Tooro (1776), Sokoto (1808) and Masina (1818). The Kunta became particularly influential in the eighteenth century. Many of them moved east to the region north of Timbuktu and became salt merchants. They adopted the teachings of the fifteenth century cleric Muhammad al-Maghili, said to be the first to introduce the Qadiriyya Sufi brotherhood to the western Sudan. The Kunta produced several important clerics, of whom Sidi Mukhtar had the greatest impact.[6] Sidi Mukhtar became the leader of a Tuareg coalition dominated by the Kunta that controlled the Niger bend and surrounding areas. He is also credited with authoring over 300 treatises. His sponsorship of the proselytizing Sufi tariqas, particularly the Qadiriyya order, meant that Islam was no longer the private religion of Saharan traders, but began to steadily spread among the black populations of the Sahel and further south. Many West African libraries and collections of Islamic writings include works by Zawāyā authors. Most of these writings are in Arabic.Today the Zawāyā continue to be in demand as teachers of the Quran in West African Islamic schools.
en.wikipedia.org/wiki/Zaw%C4%81y%C4%81
In Islamic mysticism, karamat (Arabic: کرامات karāmāt, pl. of کرامة karāmah, lit. generosity, high-mindedness refers to supernatural wonders performed by Muslim saints. In the technical vocabulary of Islamic religious sciences, the singular form karama has a sense similar to charism, a favor or spiritual gift freely bestowed by God. The marvels ascribed to Muslim saints have included supernatural physical actions, predictions of the future, and "interpretation of the secrets of hearts".Historically, a "belief in the miracles of saints (karāmāt al-awliyāʾ, literally 'marvels of the friends [of God]')" has been "a requirement in Sunni Islam."This is evident from the fact that an acceptance of the miracles wrought by saints is taken for granted by many of the major authors of the Islamic Golden Age (ca. 700-1400),[4] as well as by many prominent late-medieval scholars.[4] According to orthodox Sunni doctrine, all miracles performed by saints are done by the leave of God,and usually involve a "breaking of the natural order of things" (k̲h̲āriḳ li’l-ʿāda)," or represent, in other words, "an extraordinary happening which breaks the 'divine custom' (sunnat Allāh) which is the normal course of events."Traditionally, Sunni Islam has also strictly emphasized that the miracle of a saint, however extraordinary it may be, is never in any way the "sign of a prophetic mission," and this has been stressed in order to safeguard the Islamic doctrine of Muhammad being the Seal of the Prophets. The doctrine of the karāmāt al-awliyāʾ, which became enshrined as an orthodox and required belief in many of the most prominent Sunni creeds of the classical era such as the Creed of Tahawi (ca. 900) and the Creed of Nasafi (ca. 1000), emerged from the two basic Islamic doctrinal sources of the Quran and the hadith.[2] As the Quran referred to the miracles of non-prophetic saintly people like Khidr (18:65-82), the disciples of Jesus (5:111-115), and the People of the Cave (18:7-26), amongst many others, many prominent early scholars deduced that a group of venerable people must exist who occupy a rank below the prophets but who are nevertheless capable of performing miracles. The references in the corpus of hadith literature to bona fide miracle-working saints like the pre-Islamic Jurayj̲ (seemingly an Arabic form of the Greek Grēgorios), only lent further credence to this early understanding of the miracles of the saints. The fourteenth-century Hanbali scholar Ibn Taymiyyah (d. 1328), in spite of his well-known objections to the visiting of saints' graves, nevertheless stated: "The miracles of saints are absolutely true and correct, by the acceptance of all Muslim scholars. And the Qur'an has pointed to it in different places, and the sayings of the Prophet have mentioned it, and whoever denies the miraculous power of saints are only people who are innovators and their followers."As one contemporary scholar has expressed it, practically all of the major scholars of the classical and medieval eras believed that "the lives of saints and their miracles were incontestable."In the modern world, this doctrine of the miracles of saints has been challenged by certain movements within the branches of Salafism, Wahhabism, and Islamic modernism, as certain followers of some of these movements have come to view the very idea of Muslim saints "as being both un-Islamic and backwards ... rather than the integral part of Islam which they were for over a millennium."Islamic modernists, in particular, have had a tendency to dismiss the traditional idea of miracles of saints as "superstitious" rather than authentically Islamic. Despite the presence, however, of these opposing streams of thought, the classical doctrine continues to thrive in many parts of the Islamic world today, playing a vital role in the daily piety of vast portions of Muslim countries like Pakistan, Egypt, Turkey, Senegal, Iraq, Iran, Algeria, Tunisia, Indonesia, Malaysia, and Morocco, as well as in countries with substantive Islamic populations like India, China, Russia, and the Balkans.
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
Hala Sultan Tekke or the Mosque of Umm Haram (Greek: Τεκές Χαλά Σουλτάνας Tekés Chalá Soultánas; Turkish: Hala Sultan Tekkesi) is a Muslim shrine on the west bank of Larnaca Salt Lake, near Larnaca, Cyprus. Umm Haram (Turkish: Hala Sultan) was the wife of Ubada bin al-Samit, a companion of the Prophet Muhammed.
Hala Sultan Tekke complex is composed of a mosque, mausoleum, minaret, cemetery, and living quarters for men and women. The term tekke (convent) applies to a building designed specifically for gatherings of a Sufi brotherhood, or tariqa, and may have referred to an earlier feature of the location. The present-day complex, open to all and not belonging to a single religious movement, lies in a serene setting on the shores of the Larnaca Salt Lake, which appears to be an important site also in prehistory.
Most accounts establish a connection between the site and the death of Umm Haram during the first Arab raids on Cyprus under the Caliph Muawiyah between 647 and 649, which were later pursued throughout the Umayyad and the Abbasid periods. According to these accounts, Umm Haram, being of very old age, had fallen from her mule and had died during a siege of Larnaca. She was later buried where she died. According to Shia belief, her grave lies within Jannatul Baqi cemetery in Madinah, Saudi Arabia.
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue
Al-Rifa‘i (Ahmad ibn ʽAli al-Rifaʽi) 1119-1183, was an Iraqi Sunni Muslim preacher, ascetic, mystic, jurist, and theologian, known for being the eponymous founder of the Rifaʽi tariqa (Sufi order) of Islam. Although this mosque is named after him, the shrine contains the burials of his grandson, 'Ali Abu Shibbak al-Rifai and another Sufi mystic, 'Abd Allah al-Ansari.
The Mosque of al-Rifa'i replaced a zawiya (shrine) of the sufi saint, al-Rifa'i. It is also the royal mausoleum of Muhammad 'Ali's family, in addition to Hosh al-Basha (the Courtyard of the Pasha), in the Southern Cemetery.
Patron: commissioned by Hoshiyar Qadin (Hoşyar Kadın) ?-1885, consort to Ibrahim Pasha & Walida Pasha to their son, Isma'il Pasha.
Original architect: Hussein Pasha Fahmi (a distant cousin of Muhammad 'Ali), Minister of Awqaf, who died in 1880 when work stopped.
Construction Supervisor: Khalil Agha chief eunuch & director of estates for Isma'il Pasha.
Completed: work resumed in 1905 when the Khedive, Abbas II, ordered its completion. Work was supervised by architect Max Herz (Herz Miksa, Hungarian) 1856-1919, head of the Comité de Conservation des Monuments de l'Art Arabe.
Islamic Monument #U103
The town of Lefke, near Güzelyurt, overlooks Morphou Bay and is a mixture of coastline and vast mountains, lush with citrus groves. It is the only place in Cyprus where the Yafa oranges are grown, and it is also popular for growing soft fruit. Three dams provide constant water all year round, which is why agriculture is so successful in this region.
Lefke is the burial place of Mehmet Nazım Adil, commonly known as Sheikh Nazim. He was a Turkish Cypriot Sufi Muslim sheikh and spiritual leader of the Naqshbandi tariqa. He was born at Larnaca, Cyprus on 21 April 1922 and died in the Near East University Hospital, Nicosia, aged 92, on the 7 May 2014.
The coastline has a number of restaurants where you can enjoy Turkish Cypriot cuisine, fresh fish or just enjoy the beach facilities. The small town is overlooked by the Troodos mountain range, so close that you can see its snow capped summits in the winter.
The area was dominated by the Ottomans for over 300 years, and there are some interesting examples of Ottoman architecture to be seen in the town. Lefke was once a prosperous mining area and its mountains were rich with copper and gold ore. It was the centre of mining in ancient times. Lefke may not be the island's capital, yet the name Cyprus originates from the ancient word for copper, so at one time it surely was the heart.
Close to Lefke you will find the ancient city of Soli. The origins of Soli can be traced back to the 6th century BC, but it came to prominence during the Roman period and was destroyed by Arab invaders in the 7th century. You can see a Roman theatre, Basilica and Agora which were discovered in 1929. The theatre is still used today for concerts and plays.
Slightly further away are the remains of the Palace of Vouni. Set on top of a mountain, it is thought to have been built during the Persian occupation in the 5th Century.
The festival of Maulidi takes place every year in Muslim-majority countries during the whole third month of the Arabic calendar, alleged date when Prophet Mohammed was born. In Lamu, Kenya, a small town on the eponymous island, 99% of the population is Muslim. And this particular celebration is important. It brings together thousands of worshipers from Kenya as well as from other parts of East Africa, the Middle East and other parts of the world.
The introduction of Tariqa (a school of Sufism) by Ali Habib Swaleh, a Comoran Shariff is the reason why Lamu became an important religion center on the XIXth Century…and still attracts many people from the Comoro Islands. Maulidi climaxes during the two last days, when the Mawlid (religious poetry) are being recited incessantly while the men and young boys parade from Swaleh’s grave to the island’s main Mosque Riyadha in a colorful procession.
Maulidi is famous for its boat races taking place close to the seashore and donkey races in the streets, which put the city in a fever of excitement during a few weeks. There is also this strange dance with a stick called Goma: White djellaba-dressed men standing in a row sway a walking stick in front of them, to the hypnotic rhythm of drums.
© Eric Lafforgue