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Summary: Muslim Travel Journal: Celebrating Eid al-Adha with Food, Family and Dua is presented here as a firsthand travel account in clear, natural English. The account focuses on Eid al-Adha, Dua, Muslim Life while preserving the names, places, food, photos, and historical details from the Chinese source.

It is Eid al-Adha again. The night before, we stayed in Xiguanshi Village, known as the first Hui Muslim village north of Beijing. Early in the morning, I performed the major ritual washing (ghusl), brushed my teeth, applied perfume, and recited the takbir. Then, I walked from the hotel to Xiguanshi Mosque to join the congregational prayer.

Xiguanshi Mosque was first built in the seventh year of the Hongzhi reign of the Ming Dynasty. The main prayer hall was rebuilt in the forty-eighth year of the Kangxi reign, and the rear hall was rebuilt during the Qianlong reign. In 1900, when Empress Dowager Cixi fled Beijing, she spent her first night in the main hall of Xiguanshi Mosque, while Emperor Guangxu stayed in the side rooms. Two years later, when Cixi returned to Beijing, she donated silver to renovate Xiguanshi Mosque and sent glazed tiles, a treasure top, and roof ornaments fired at the imperial kilns in Liulihe.

















The plaques inscribed by Cixi, Guangxu, Prince Su, and Prince Qing for Xiguanshi Mosque were all destroyed in the last century. The ones currently in the mosque are replicas.









After the congregational prayer, we went to Jingyi Farmhouse at the foot of the Western Hills to perform the sacrifice (qurbani). This year, we chose a 110-pound sheep. It was raised on grass in the mountains, which is usually hard to find. Then we had the holiday noodle soup (fentang) made by my sister-in-law, and Zainab drank three bowls in one go!

The apricots at the farmhouse were ripe, so we ate some fresh ones.





















Steamed buns with bitter bean powder (kudoufen momo) brought by our friends (dost) from Qinghai.



In the afternoon, Zainab made hand-grabbed lamb neck (shouzhuayangbozi), and our family ate the lamb from the Qurbani sacrifice. This was also the first time Suleiman ate meat from the Qurbani sacrifice, and he really loved it.



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Summary: Halal Travel Guide: Shenyang and Xinmin - Morning Market, Mosque and Liaoning Food is presented here as a firsthand travel account in clear, natural English. The account focuses on Shenyang, Xinmin, Liaoning Travel while preserving the names, places, food, photos, and historical details from the Chinese source.

I went to Liaoning for the Dragon Boat Festival holiday. I took a high-speed train from Beijing Chaoyang Station to Shenyang in the evening. The next morning, I went to the Lijiang Morning Market in Shenyang and had lamb soup (yangtang), steamed dumplings (shaomai), and pan-fried meat pockets (huitou) at Heige Lamb Soup. The breakfast stalls at the morning market are all about great value! Steamed dumplings are 7 yuan a basket, and pan-fried meat pockets are 2 yuan each. It is hard to find prices like this in a restaurant. They wrap and cook everything fresh. The lamb in the soup is fresh meat the owner cuts himself. He slices it thin, and it cooks quickly when swished in the hot soup, keeping it very tender.















Looking at the street scene, many people are also eating breakfast at the meat pie and steamed bun shops in the nearby residential area. You cannot tell from the outside, but they are all full inside.





















On the third morning, I visited the Bayi Morning Market in Shenyang. Shenyang really has a lot of morning markets, and every one of them is full of delicious food. We started by eating meat pies (xianbing) and lamb offal soup (yangza) at Yinji Meat Pie and Lamb Offal Shop. The small meat pies were a great deal at 2 yuan each. Walking further, there were all kinds of fresh fruits, vegetables, and seafood, plus stalls selling Tieling beef fire-baked cakes (huoshao) and steamed dumplings (shaomai). Eating breakfast at the morning market really has a great atmosphere.



















At the Bayi Morning Market, there were stalls selling spiced beef and beef sauce. The beef sauce looked incredibly delicious! It would definitely taste amazing with steamed buns (mantou) or white rice porridge.









After finishing at the morning market, we took a train from Shenyang Station to Xinmin. Xinmin is located in the northwest of Shenyang. In the early years of the Qianlong reign of the Qing Dynasty, many new immigrants came here to farm during the 'Rush to the Northeast' (Chuang Guandong), which is how the name 'Xinmin' came to be. During the Qianlong reign, many Hui Muslims came to Xinmin, and later in 1765 (the 30th year of Qianlong), they built the Xinmin Mosque in Nanyingzi. The Xinmin Mosque was burned down in 1866 (the 5th year of Tongzhi) and rebuilt in 1883 (the 9th year of Guangxu), which is the structure we see today.

The main structure of Xinmin Mosque consists of a porch (juanpeng), the main prayer hall, a rear vaulted hall (yaodian), and the Moon-Sighting Tower (wangyuelou) on top of the vaulted hall. The Moon-Sighting Tower has a double-eaved, four-cornered pointed roof, topped with a 1.5-meter-tall copper wind-mill finial. The beams of the porch are decorated with Suzhou-style paintings, and the carved wooden screens feature various delicate patterns.



















The main gate and side rooms of Xinmin Mosque. Above the main gate hangs a plaque reading "Correct Yourself to Correct Others," erected in the ninth year of the Guangxu reign by Liu Dianyuan, a garrison commander with the rank of blue-feathered guard.







There are three plaques in front of the main prayer hall. The first is the "Unique for All Eternity" plaque, erected in the twelfth year of the Tongzhi reign by Zhang Delu, a military general; Ha Zhongguang, a hereditary cavalry captain; and Ma Shaochun, a magistrate candidate.



The second is the "Focus and Unify" plaque, erected in the ninth year of the Guangxu reign by Ding Chunxi, a military officer and decorated warrior.



The third plaque is inscribed with 'Sincere Heart and Respectful Mind' (Chengyi Jingxin), presented in the ninth year of the Guangxu reign by Zuo Baogui, a decorated commander and provincial military leader in charge of the Fengtian garrison. Zuo Baogui was a famous general and anti-Japanese hero during the late Qing Dynasty. He led his troops to garrison Fengtian in 1875 (the first year of the Guangxu reign) and began commanding the Fengtian Army in 1880 (the fifth year of the Guangxu reign). Zuo Baogui was stationed in Fengtian for twenty years. During this time, he was devoted to his faith, supported public welfare and education, donated to build many mosques, set up charity schools and porridge kitchens, and wrote plaques for many mosques.



The main hall of Xinmin Mosque features beautiful calligraphy in the flowing script style on its mihrab, minbar, and roof ends. This is a traditional Chinese calligraphy style that originated in Shandong during the Ming and Qing dynasties and flourished in Northeast China along with the Shandong school.



















Qing Dynasty stone door bases and stone tablets are piled up in the backyard of Xinmin Mosque. Among them, a stone tablet from the Tongzhi reign period records a contract for a cemetery, including the names of donors and the boundaries of the land. The inscription on the tablet also makes a precious mention of the now-vanished North Xinmin Mosque. Xinmin North Mosque was built in 1853 (the 15th year of the Daoguang reign). Its kiln-style hall featured a double-eaved moon-viewing tower, but it was destroyed between the 1960s and 1970s.













Around Xinmin Mosque, you can see halal restaurants with signs for the Jin, Bai, and Yang families. These are common surnames among Hui Muslims in the eastern region. We took a break at one of the breakfast shops and had some millet porridge and soy milk. The dried tofu (gan doufu) in Liaoning is really delicious.

















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Summary: Islamic Museum Guide: Jeddah Tayebat Museum - Saudi History and Culture is presented here as a firsthand travel account in clear, natural English. The account focuses on Jeddah, Tayebat Museum, Saudi Culture while preserving the names, places, food, photos, and historical details from the Chinese source.

The full name of the Tayebat Museum is the Al Taybat International City Museum of Science and Information. The entire museum is built in the traditional architectural style of the Hejaz region, featuring coral stone and plaster walls along with beautiful wooden bay windows (Roshan).

The museum has a rich collection of exhibits. It starts with the rise of the faith and displays many beautiful artworks and artifacts. The museum also has a wealth of displays on the traditional folk culture of Jeddah, the Hejaz, and all of Saudi Arabia, including a large collection of traditional clothing and folk objects.























A 19th-century wooden prayer niche (mihrab) from Damascus, featuring beautiful Persian calligraphy.









A 16th-century manuscript from the Mughal Empire.



A 16th-century Persian Safavid dynasty manuscript of poetry with miniature paintings.



A 12th-century bronze cannon muzzle from the ancient city of Herat, Afghanistan, engraved with Kufic calligraphy. Herat grew into a center for metal manufacturing between the 11th and 12th centuries until the Mongol army massacred the city in 1221.



A 14th-century small plaster prayer niche (mihrab) from Samarkand during the Timurid dynasty, decorated with Kufic calligraphy.



A Moroccan manuscript from 1860 written in Maghrebi script.



A copper water kettle with silver inlay from Ottoman-era Damascus, dating to the 18th or 19th century.



A 13th-century Ayyubid dynasty manuscript from the southeastern Anatolian Peninsula, written in Muhaqqaq script.



A 13th-century Egyptian Mamluk dynasty manuscript written in Muhaqqaq script.



A 16th-century Persian Safavid dynasty manuscript written in Al-rayhani script.







A 14th-century manuscript from northwestern Iraq, written in Iraqi Rayhani script during the Jalayirid dynasty. The Jalayirid dynasty was a Persianized khanate established by Mongol tribes after the Ilkhanate collapsed.



A 19th-century North African manuscript written in Maghrebi Kufic script.



A manuscript written in Naskh script from the Persian Qajar dynasty in 1800.



A manuscript written in Naskh script from the Bosnia region during the Ottoman dynasty in the 17th to 18th centuries.



A manuscript written in Naskh script from the Turkey region during the Ottoman dynasty in the 18th century.



A manuscript written in Naskh script from the India region during the Mughal dynasty in the 17th century.



A manuscript written in Kufic script, likely from the Iraq region, dating to the 10th to 11th centuries.





A manuscript written in Andalusian script from the Andalusia region in the 12th century.



A manuscript written in Kufic script from the Iraq region during the Abbasid dynasty in the 9th to 10th centuries.



A manuscript written in Kufic script from the Iraq region during the Abbasid dynasty in the 8th to 9th centuries.



A manuscript written in Kufic script from 9th-century Iraq or Iran.



A manuscript written in Muhaqqaq script from the Anatolia region during the Seljuk Empire in the 13th to 14th centuries.





A manuscript of Sahih al-Bukhari from the 18th-century Morocco region.



A religious handbook from the 17th-century Kashmir region.





An 1828 Ottoman Turkish manuscript of the prayer book Dala'il al-Khayrat.



A 1495 miniature painting in Turkmen style from the Khamsa, the masterpiece of the great Persian poet Nizami.



A 1744 miniature painting of the Prophet's Mosque and the Sacred Mosque from the Dala'il al-Khayrat, created by Ottoman calligrapher Mohammed Bin Hussein.



A 1485 Indian miniature painting from The Treasury of Secrets, the first volume of the Khamsa by the great Persian poet Nizami.





A 14th-century brass candlestick from the Mamluk period in Syria, featuring engravings in Naskh calligraphy.



A 15th to 16th-century copper plate from the Mamluk period in Egypt, featuring engravings in Naskh calligraphy.



A 17th-century porcelain jar from the Ottoman period in Turkey, featuring Naskh calligraphy.



A wooden inscription from 1351 dedicated to the zakat for the Kaaba.





A 19th-century chest of drawers from Damascus made of coconut wood, inlaid with shell and bone, with drawer handles made of porcelain and marble.



Two 17th-century wooden beams from Medina featuring Kufic script.









A 10th-century marble carving from the Fatimid period in Damascus featuring Kufic script.



A limestone carved column capital from an Umayyad palace dating to 693.





A marble column capital from the Umayyad Caliphate in Syria, dating back to the 7th century.



A white marble fountain from Egypt during the Mamluk Sultanate, dating to the 13th or 14th century.



Architectural elements from the Alhambra in Spain, dating to the 19th century.





After seeing the historical artifacts of the faith, you enter the next major section: the Saudi folk culture exhibition. Here, you get a direct look at the different customs from across Saudi Arabia. The traditional Saudi wedding dresses in the gallery are very eye-catching, and the white gowns are incredibly delicate.



















The most interesting part of the Saudi folk culture exhibition is the recreation of traditional houses in different styles from across the country. Because of the different climates, traditional houses in various parts of Saudi Arabia each have their own unique features.

Unlike the desert oases most people imagine, the scenery in Al Bahah Province in southwestern Saudi Arabia is very beautiful, and it is known as the Garden of Hejaz. The Baha region gets a lot of rain, so the mountains are covered in thick forests. You can hear streams flowing through the villages, see lush palm groves, and find many banana plantations. Traditional houses in the Baha region are built from wood and clay, and they are painted in very bright colors.

















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Summary: Halal Food Guide: Yiwu - New Middle Eastern Restaurants (Part 1) is presented here as a firsthand travel account in clear, natural English. The account focuses on Yiwu, Middle Eastern Food, Halal Food while preserving the names, places, food, photos, and historical details from the Chinese source.

Since we could not travel abroad in 2020, we made a special trip to Yiwu to eat food from all over the world. See "Tasting Foreign Food in Yiwu" for more. On that trip, we ate at two Syrian restaurants, two Afghan restaurants, one Egyptian juice shop, one Malaysian Nyonya bird's nest shop, one Turkish restaurant, and one Indian restaurant. Because of travel restrictions at the time, many foreign restaurants in Yiwu were forced to close, and the ones still open were struggling.

Four years later, we visited Yiwu again. Now that travel is back to normal, Yiwu is busy again. People from countries across the Middle East and Africa have come to Yiwu to buy goods, and many new Middle Eastern restaurants have opened, especially around the Binwang Trade Area. We picked a few of these new restaurants to try, and we will share them with you below.

On May 1st, we had a Yemeni breakfast at the Marashim restaurant in the Binwang Trade Area. We had fried eggs with vegetables and tuna stewed with fava beans, served with Yemeni soft bread (malawah). I had eaten Yemeni flatbread (khubz) at a Yemeni restaurant in Guangzhou before, and it was very crispy and delicious. This is my first time having Yemeni soft bread (yemen ruanbing). It looks a bit like bread and tastes like the inside of a flatbread (laobing). It is perfect for breakfast. The tuna and fava bean dish is full of spices, and it is delicious when you dip the bread into it.

This is a newly opened restaurant, so there is no information about it on Dazhong Dianping yet. There are three other Yemeni restaurants right next door. Sinbad is the most famous one, and they specialize in large Yemeni flatbread served with various braised meats.





















After breakfast, we went to the imported food supermarket Spinneys. We also shopped there when we last visited Yiwu. You can buy Lebanese hummus, Syrian pistachio candy, and all kinds of Middle Eastern specialty foods here. The bread baked fresh in the store smells amazing, and they have a huge variety of pastries too.

A neighbor reminded me that Spinneys is actually a century-old Middle Eastern supermarket chain based in Dubai.

The name Spinneys comes from its founder, British officer Arthur Rawdon Spinney. He became a supplier for the Palestine Railways in 1924 and later started importing British goods into Syria and Palestine. At the time, it was the only company in Palestine to offer British products.

In the 1920s, Spinneys was headquartered in Haifa. Its stores were mainly located in cities easily reached by the British via railway, such as Alexandria, Cairo, Acre, and Damascus. After the Arab Revolt broke out in Palestine in the 1930s, the railway lines were cut, and Spinneys moved its headquarters to Baghdad. Spinneys began to expand after the 1940s, with both the Dubai and Beirut stores opening during this period. The Kingdom of Iraq was overthrown in 1958, and the new Republic of Iraq formed an alliance with the Soviet Union. Spinneys moved its headquarters to Dubai in 1961, where it has operated ever since.

Today, most Spinneys stores are concentrated in the UAE, Egypt, and Lebanon, making it a famous supermarket chain in the Middle East.























I bought some Yili yogurt drink (TAN) at the Spinneys supermarket. It is basically a fizzy version of yogurt curd (suannai gede), and the taste is very authentic! One sip takes me right back to the pasture.

I also bought dates stuffed with walnuts and crushed pistachios. It was my first time eating them this way, and they are a great energy booster! They are perfect to carry along when hiking.







At noon, I had Turkish afternoon tea at a Turkish dessert shop called Sweet Life in the Binwang Trade Area. The 'Foreigner Street' in Area C of the Binwang Market is basically all foreign restaurants. Many Middle Easterners come here in the evening to drink tea and smoke shisha.

Sweet Life is a rare authentic Turkish dessert shop in China. The sweetness is very high, and syrup oozes out with every bite. It is exactly the same as the desserts sold in the local shops we visited in Istanbul. So, if any dost (friends) cannot handle too much sugar, you should be careful when trying them.

Their specialty is various flavors of baklava, including classic original, walnut, chocolate, hazelnut, and more. They also have cheese-filled sobiyet, lemon syrup-soaked almond pastries called sekerpare, and shredded dough pastries called burma kadayif, among many other options.

The desserts are served with Turkish black tea and coffee. We ordered one of each. Personally, I think Turkish coffee pairs better with baklava—a sip of strong coffee followed by a bite of honey-sweet pastry.



















I rode my bike to the Yiwu Grand Mosque for noon namaz. Since this area is far from the trade city, people usually pray at local prayer spots and only come to the Grand Mosque for Friday prayers.

Yiwu set up two prayer spots in 2000 at the Xinjiang Ethnic Hotel and the Honglou Hotel, then in 2004 converted a Yiwu silk factory warehouse into a prayer spot, which was the predecessor to the Yiwu Grand Mosque. As Yiwu's small commodity economy boomed, more friends (dosti) came to do business, so the old silk factory warehouse was renovated in 2010 and officially completed in 2012 as the current Yiwu Grand Mosque.



















In the evening, I ate authentic African food at Sina African Restaurant, located at the intersection of Street 8 in the Binwang Trade Area. The restaurant is owned by Mohammad Rifat, the Egyptian guy who runs Leifeng Juice; he has opened six Leifeng Juice shops in Yiwu over the past two years and also started this African restaurant. During this trip to Yiwu, I noticed there are clearly more Black faces than Arab faces in the Binwang Trade City, but the restaurants are still mostly Arab or Turkish, so Sina African Restaurant, which specializes in sub-Saharan African flavors, is very popular with Black friends (dosti).

We ordered South African stir-fried beef with melon seed soup and fufu, fried tilapia with cassava flour (atteke), and the classic avocado, nut, and date milkshake from Leifeng Juice. To be honest, even though I have visited 20 countries, this is the only meal I really struggled to get used to. Even though it was hard to get used to, I think it is worth trying if you want to understand the local food culture.

Fufu is a classic staple food in West and Central Africa, and the name Fufu actually means to pound. The main ingredients for fufu vary by region, but it is usually made from cassava, yam, or plantain. Nowadays, people can also use flour or rice, but it is still typically made by pounding the ingredients with a wooden spoon in a bowl. In West and Central Africa, fufu is usually served with okra, fish, and tomato soup. To eat it, wash your hands first, then take a piece of fufu and roll it into a ball with your right hand, press a small dent into it, and scoop up the soup to eat. The fufu I chose came with a soup made from ground egusi seeds, a West African specialty, stewed with bitter leaf. Bitter leaf, scientifically known as Vernonia amygdalina, is a shrub that grows in tropical Africa and has a very bitter taste. Bitter leaf (kuye) is the main vegetable used in various stews and braised dishes across equatorial Africa, and it is also the most traditional stewed vegetable dish in Nigeria.

Atteke is a classic West African side dish for fried fish, originally from southern Ivory Coast. Atteke is made similarly to North African couscous, but it uses fermented cassava pulp instead of semolina.

Although Chinese people might not be used to the African food at Sina's place, everyone is sure to love the Leifeng juice. Zainab especially likes their avocado and date milkshake; the dates really add a great flavor to the shake. But you only need a small cup of this high-calorie drink.



















I went for a walk in the Binwang business district in the evening. The Xinjiang Golden Poplar (Jinhuyang) specialty restaurant at the intersection of Chouzhou North Road is really popular, and there are a lot of people eating barbecue there at night. Their fresh juice stand at the street corner is also very popular. We ordered a mix of orange and pomegranate juice. They used three oranges and two pomegranates to fill one cup without adding a single drop of water, so the flavor was really rich.











There are many Hui Muslims from Yunnan in the Binwang area. You can see Hui Muslim sisters from Yunnan working as servers in all the Middle Eastern restaurants. There are many Yunnan restaurants in the small alleys of Yijiashan, across from Binwang. The Yunnan-style barbecue place at the intersection of Chouzhou North Road is especially popular. The restaurant has a stall out front selling Zhaotong spicy chicken legs and grilled tofu (shaodoufu). We ordered a few pieces of grilled tofu. They sliced them open and added fish mint (zhe'ergen), pickled vegetables (suancai), and chili powder. I asked for it to be less spicy, but my mouth was still on fire. It was so satisfying, haha.









The prayer spot in the Binwang business district was packed with people at the lishamu and hufu stalls. Most of them were African friends (dost) who came here for business. After the second floor filled up, the imam guided everyone to the third and fourth floors, and eventually, we went all the way up to the fifth floor.















The Haya clothing store at the entrance of the Binwang business district prayer spot has many Middle Eastern outfits, and we bought several pieces.





Many new Middle Eastern restaurants have opened in the Binwang Trade Area. It is much busier than when I visited two years ago. I even saw Iraqi barbecue, which I want to try next time.



I drank a Dubai malt beverage.



















A new Egyptian snack shop called Friends opened across from the prayer spot in the Yiwu Binwang Trade Area. It is a great place for a late-night snack after visiting Hufu Beach. The shop is very affordable. We ordered a 45-yuan set meal that came with a plate of fried chickpea balls (falafel), a plate of chickpea dip (hummus), a plate of cold mixed vegetables, a plate of french fries, a plate of boiled eggs, and a plate of Arabic flatbread. Rolling everything into the flatbread makes you feel like you are on a street in the Middle East.

They also use the same vinegar bottles found in local Chinese snack shops, but they filled them with olive oil. That is very Yiwu!



















On May 2, I performed the morning prayer (fajr) at the prayer spot in the Yiwu Binwang Trade Area. There were many African friends (dosti) there.





I had a Middle Eastern breakfast at the Senator seafood restaurant in the Yiwu Binwang Trade Area. We had flatbread with jam and chocolate spread, served with cheese, olives, eggs, and black tea. We also ordered a seafood soup with fish and shrimp. The cheese breakfast I had at Mado during my last trip to Yiwu was truly the best Middle Eastern breakfast I have ever eaten in China. Although the selection at Sainata is not as extensive, the shop is quiet, the atmosphere is nice, and their seafood soup is very fresh and delicious.











Ride north from the Binwang Trade District to the International Trade City and have a Turkish coffee at the Turkish cafe, Cafe Turka. It is a small, unassuming shop, and one Turkish guy manages to keep up with everything. Besides coffee, they also serve Turkish snacks, featuring mozzarella cheese toast and sujuk sausage toast, which you can also order as a brunch set. You can come here to sit down, have a coffee, and enjoy some snacks while you are shopping at the International Trade City; it is very relaxing.



















District 1 of the International Trade City has all kinds of wholesale Islamic souvenirs, and I suspect many of the souvenirs sold in the Two Holy Cities are actually sourced from here, haha.





























Leifeng Juice Shop is so popular right now! The old shop on Chouzhou North Road has a huge line, just as busy as the Wuyutai tea shop at the Lama Temple in Beijing. A bit further ahead, the Turkish dessert shop Sweet Life is also quite crowded. Actually, both of these businesses have more than one location in Yiwu, and the other shops I visited earlier were not that busy.



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Summary: Halal Food Guide: Yiwu - New Middle Eastern Restaurants (Part 2) is presented here as a firsthand travel account in clear, natural English. The account focuses on Yiwu, Middle Eastern Food, Halal Food while preserving the names, places, food, photos, and historical details from the Chinese source.



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Summary: Halal Food Guide: Chengdu Tuqiao - Sichuan Food and Muslim Neighborhoods is presented here as a firsthand travel account in clear, natural English. The account focuses on Chengdu, Sichuan Food, Halal Food while preserving the names, places, food, photos, and historical details from the Chinese source.

Tuqiao is in the northwest of Chengdu. Since the Qing Dynasty, it has been a must-pass stop for merchants traveling from Aba and Songpan to Chengdu along the Songmao Ancient Trail. Many Hui Muslims settled here, and during the reigns of the Yongzheng and Qianlong emperors, they built two mosques known as the Lower Mosque and the Upper Mosque of Tuqiao.

Today, the Lower Mosque of Tuqiao serves as a nursing home, while the Upper Mosque is still in regular use. I visited Tuqiao in 2019 and performed Jumu'ah prayer at the Upper Mosque. You can read about it in my article, 'Travels in Sichuan | Halal Food and Traditional Mosques in Chengdu'. This is my second visit to Tuqiao. The Upper Mosque is currently undergoing major renovations, so prayers are temporarily held in the south wing. The plaques and couplets preserved in the mosque are now stored in the north wing.

The Upper Mosque of Tuqiao was first built in 1791 (the 56th year of the Qianlong reign). In 1819 (the 24th year of the Jiaqing reign), the north and south wings were added, along with storefronts facing the street. Since the demolition of the Hui Muslim community at Huangchengba in downtown Chengdu, the street-facing storefronts at the Upper Mosque of Tuqiao are likely the place that best captures the feeling of the old mosque neighborhoods in the city.



















On the evening of May 16, I first bought half a smoked duck at Shunji Marinated Meats (Shunji Yanlu) right at the entrance of the Upper Mosque of Tuqiao. The smoked flavor of the duck is quite unique. As a northerner, I rarely eat it, and I found it to be a very special experience.

Next, I bought a serving of braised beef offal (niuzha) with rice at the Dama Ge Beef Restaurant nearby. The red chili oil offal wasn't very spicy, and it came with some house-made pickled vegetables that went perfectly with the rice. At the restaurant, I ran into a Hui Muslim auntie from Niujie who was traveling by herself. Her daughter bought her a plane ticket during the Double Eleven sale last year. She visited Jiuzhaigou and the Panda Base on her own, and now that she is in Chengdu, she came to Tuqiao to try the local Hui Muslim specialties. She feels like this is a pretty good way to travel.



















After leaving Hufutan, I had a bowl of spicy red oil wontons (chaoshou) at an old street restaurant by the entrance of the Tuqiao Upper Mosque. The next morning, I came back to Tuqiao for breakfast and had a bowl of red oil beef noodles at Wumei Noodle Shop. These beef noodles were probably the spiciest I have ever had in Chengdu; the heat really woke me up.

Tuqiao is very lively in the morning, and a line had already formed in front of Shunji Marinated Meats. The Sichuan-style marinated meats (yanlu) here are really worth buying. Nearby, there are shops like Luoji, Maji, and Tangjiasi. They are all popular for items like marinated rabbit, marinated beef, cold-tossed rabbit, boiled goose, and beef lung slices.



















After breakfast, I visited the Tuqiao Hui Muslim cemetery, which has a history of over 200 years. The cemetery still holds a few precious tombstones from the Qing Dynasty, where you can see traditional Arabic inscriptions.

















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Summary: Halal Travel Guide: Liaocheng - Dongguan Mosque Streets and Hui Muslim Life is presented here as a firsthand travel account in clear, natural English. The account focuses on Liaocheng, Mosque Streets, Hui Muslims while preserving the names, places, food, photos, and historical details from the Chinese source.

I left Beijing Railway Station in the morning and arrived in Liaocheng, Shandong, at noon, visiting the Dongguan Hui Muslim community for the first time in seven years. My 2017 records are in the article "Halal Travel Review: Shandong Liaocheng in 2017."

Liaocheng became a major canal town after the Huitong River was dug in 1289 (the 26th year of the Zhiyuan era of the Yuan Dynasty). Dongguan, which connects the city to the canal, quickly became a busy commercial area where Hui Muslims kept moving in to settle. After the Yongle Emperor moved the capital to Beijing in 1420 (the 18th year of the Yongle era of the Ming Dynasty), he relied heavily on the Grand Canal to transport grain from the south to the north, and the Dongguan Hui Muslim community in Liaocheng was officially formed.

Liaocheng Dongguan has two mosques, one in the east and one in the west. The west mosque is commonly known as the Great Mosque (Da Libaisi) and was first built in 1385 (the 17th year of the Hongwu era). It was renovated twice during the Jiajing and Kangxi eras. The main hall of the west mosque originally had 81 rooms with beams made of golden-thread nanmu wood. It was grand and impressive, comparable to those in Jining and Linqing.

In the winter of 1946, when the People's Liberation Army attacked Liaocheng, the west mosque served as the command post for Commander Yang Yong, who was leading the Southwest Shandong Campaign. The People's Liberation Army used the mosque's minaret (bangkelou) as a lookout point to fire at the Nationalist troops inside the city. Because the city walls of Liaocheng were high and thick and the moat was wide and deep, the People's Liberation Army found it hard to attack. The Nationalist army instead came out of the city and set fires, which eventually burned down the main hall of the West Mosque. In 1956, General Yang Yong kept his promise and provided funds to rebuild the main hall of the West Mosque. The main hall was rebuilt again in 2009, and the front gate, second gate, and north and south lecture halls still keep their original designs.



















The East Mosque is also called the Small Mosque (Xiao Libai Si). It was built during the Yongle period of the Ming Dynasty under the direction of Bai Lin, the garrison commander of Dongchang Prefecture. It was renovated many times during the Jiaqing, Xianfeng, and Guangxu periods of the Qing Dynasty. The main hall underwent a major structural repair in 2002. The north and south lecture halls and the front gate were rebuilt in 2014. In 2022, the main hall was reinforced and redecorated, which created the scale it has today.

Inside the main hall of the East Mosque, there is a plaque from the 15th year of the Jiaqing reign that reads "Benefits Shared Equally" (Lize Junzhan), signed by "Disciples from Shanxi and Hebei."



















The "Big and Small Mosque Street District" in the East Gate of Liaocheng is one of the first historical and cultural districts in Shandong Province. It is an important historical witness to the Hui Muslim communities along the Grand Canal during the Ming and Qing dynasties. In the late Qing Dynasty, the Yellow River burst its banks many times, causing severe silting in the Liaocheng section of the Grand Canal and making grain transport increasingly difficult. In 1872, the China Merchants' Steam Navigation Company was established in Shanghai, and grain transport began moving by sea. In 1901, canal grain transport was completely abolished, and the East Gate area of Liaocheng became quiet.

Today, the neighborhood around the Small Mosque (Xiao Libaisi) Street sits west of Dongchang Lake and east of Lingdang Lake, offering beautiful scenery. The homes of Hui Muslims line the stone-paved streets, still keeping the look and feel of the last century.



















I bought some beef jerky inside the Hui Muslim residential area on Small Mosque (Xiao Libaisi) Lane. Liaocheng beef jerky is quite interesting. It is made from local Luxi yellow cattle and roasted until very dry, giving it a crispy, snack-like texture. Then I went to Yang's at the East Gate for a mix of clear broth meatballs (qingcuan wanzi) and wontons. I really like the clear broth meatballs in Liaocheng; I had them last time I visited and wanted them again. Their morning sweet porridge (tianmo) paired with the fried dough sticks (bapi guozi) from next door is also a classic.



















There are several roasted snack shops in the East Gate area. Last time I bought peanuts at Jiang's Roasted Snacks, but this time I bought fish-skin peanuts at another shop called Chai's Roasted Snacks. Next, I bought some traditional Shandong pastries next door, including chestnut cakes (banli su), honey-filled horns (yangjiaomi), and honey-glazed squares (misandao). These pastries taste best when paired with strong tea.



















A view of Dongguan Street. The last two photos show the Chongwu Post Wharf (Chongwu Yi Damatou), a government dock on the Liaocheng section of the Grand Canal from the Ming and Qing dynasties. Emperors Kangxi and Qianlong both disembarked here when they stopped in Liaocheng during their southern tours.

















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Summary: Halal Travel Guide: Dujiangyan, Sichuan - Mosques, Food and Local History is presented here as a firsthand travel account in clear, natural English. The account focuses on Dujiangyan, Sichuan, Mosques while preserving the names, places, food, photos, and historical details from the Chinese source.

On May 15, we left Chengdu for Dujiangyan and visited the Dujiangyan Mosque at noon. Imam Sha Fuquan was away on a field trip, so Imam Ma Jundong hosted us, with an introduction provided by Imam Saiwabu Ma.

Because it sits at the start of the Songmao Ancient Road, many Hui Muslims have come to do business and settle in the old town of Guanxian, where Dujiangyan is located, since the Ming Dynasty. During the Jiajing period of the Ming Dynasty, Hui Muslims in Dujiangyan pooled their money to buy the former site of the Summer Palace of Prince Kang of Shu and officially built the Dujiangyan Mosque. Currently, there are two crape myrtle trees at the entrance of the main hall that were planted during the Ming Jiajing period, and the six lattice doors on the front of the main hall are also relics from the Ming Dynasty.

The Dujiangyan Mosque has experienced many earthquakes throughout its history, the most recent being the Wenchuan earthquake. The Wenchuan earthquake caused serious damage to the Dujiangyan Mosque, and it took three years to complete the repairs, resulting in the current architectural style that features strong traditional characteristics of western Sichuan. Inside the main hall, there are two pairs of Arabic couplets preserved today; one pair was written by Imam Wei Zhengfang of the Qing Dynasty, and the other was written by Imam Sha Fuquan. The traditional calligraphy on the mihrab was also written by Imam Wei Zhengfang.



















Above the main hall of Dujiangyan Mosque sits the Moon-Gazing Tower (Wangyuelou), added in 1934. It was the tallest building in Guan County at the time, offering a bird's-eye view of the old town streets. The upper level of the Moon-Gazing Tower holds a wooden clapper (bangzi). During Ramadan, it is used to signal the start and end of the daily fast, a very traditional practice.



















Plaques at Dujiangyan Mosque.

In the twelfth year of the Yongzheng reign, Prince Guo inscribed the 'Uphold Good Rules Forever' (Shishoulianggui) plaque and the 'Origin of Worldly Laws' (Shifayuanliu) plaque. Prince Guo was the seventeenth son of Emperor Kangxi. In the twelfth year of the Yongzheng reign, he traveled to Taining to escort the Dalai Lama back to Tibet. While inspecting provincial garrisons and Green Standard Army troops, he passed through Chengdu and inscribed a plaque for Gulou Mosque. Dujiangyan Mosque made copies of these plaques to keep inside.





In the twenty-ninth year of the Guangxu reign, Sichuan Provincial Commander Ma Weiqi hand-wrote the 'Achieve Through Non-Action' (Wuweiercheng) plaque. Ma Weiqi was a Hui Muslim from Dazhuang, Kaiyuan, Yunnan. He was skilled in calligraphy, following the style of Yan Zhenqing, with a powerful and bold brush technique. In the ninth year of the Guangxu reign, Ma Weiqi was ordered to Vietnam to fight the French. He defeated the French army many times and was promoted to the rank of vice-general for his military achievements, receiving the honorary title 'Boduo Huan Baturu'. While serving as the Sichuan Provincial Commander, Ma Weiqi led troops to suppress a rebellion by lamas and local chieftains in Batang, Tibet. He overcame harsh snowstorms and food shortages to restore peace to the region. For his success, he was awarded the first-rank official cap button and the title of General Jianwei. During his time as Sichuan Provincial Commander, Ma Weiqi greatly supported the local Muslim community. He recommended several imams for positions in Sichuan, including Imam Wang Jiapeng, who is known as one of the four great modern imams of Yunnan.





In 1946, Bai Chongxi wrote the plaque reading 'Promote Religion and Build the Nation.' He wrote it while visiting his in-law, Ma Jianqing, in Sichuan. At the time, Bai Chongxi served as the Minister of National Defense for the Republic of China. Bai Chongxi placed great importance on ethnic education. He built Northwest Middle School in Chengdu, Sichuan, and Jiansheng Middle School in Xichang.



In the seventh year of the Xianfeng reign, Chen Tianzhu, a fifth-rank battalion commander (bazong) of the Anfu Camp who held the blue feather honor, hand-wrote the plaque reading 'Original Unique Honor'.



The 'Religion Flourishes in True Unity' plaque dates back to the fourteenth year of the Qianlong reign. Unfortunately, the signature section was destroyed during the 1960s and 1970s. It is believed to have been written by a Hui Muslim military officer during the Qianlong Emperor's Jinchuan campaign. In September of the thirteenth year of the Qianlong reign, the Qing government deployed 35,000 soldiers to the Jinchuan front. These troops included the Eight Banners from the capital and various provinces, as well as the Green Standard Army from Shaanxi, Gansu, Yunnan, and Guizhou.



Besides the Dujiangyan Mosque located on South Street in the ancient city of Guanxian, there were three other mosques in Dujiangyan history: the West Mosque, Baoping Mosque, and Youxi Mosque.

The West Mosque (Xi Si) is located on Shaanxi Lane inside the ancient city of Guanxian. It was built in 1862, the first year of the Tongzhi reign, by Hui Muslims from Songpan, Sichuan. During the Xianfeng and Tongzhi years, Hui Muslims from Songpan with the surnames Jia, Qi, Mi, and Yu traveled south along the Songmao Ancient Road for business. They settled in the ancient city of Guanxian and pooled their money to build the Guanxian West Mosque. In 1959, the Guanxian West Mosque was torn down to make room for the construction of the Guanxian People's Hospital. Today, a plaque reading "Ancient Mosque" (Qingzhen Gusi) from the tenth year of the Tongzhi reign hangs above the second gate of the Dujiangyan Mosque. This is the original plaque that once hung on the main gate of the West Mosque.



Baoping Mosque is also called Maogong Mosque. It was built in 1925 by Hui Muslims from Maogong, which is modern-day Xiaojin County in Sichuan. As early as the beginning of the Tongzhi reign, some Hui Muslims from Maogong had already moved to live in Guanxian. After the Sichuan Railway Protection Movement began in 1911, Hui Muslims from Maogong took an active part. They faced persecution from local feudal forces, causing many to flee, with most settling in Guanxian. In 1925, the Hui Muslims from Maogong who had moved to Guanxian pooled their money to build Baoping Mosque just 50 meters from the Baopingkou intake of the Dujiangyan irrigation system.

Maogong Mosque consists of two courtyards. The outer courtyard was a guesthouse for travelers, and the inner courtyard is the mosque. The main prayer hall has a distinct Republican-era style, blending Chinese and Western architecture. After Imam Ma Zifeng left in 1951, Baoping Mosque did not hire another imam. Since then, 45 Hui Muslim families have lived inside the mosque. In 1981, the property rights were acquired by the Xiaojin County Mosque. After the 2008 Wenchuan earthquake, Baoping Mosque was severely damaged. The Xiaojin Mosque could not afford the repairs, so they sold the property rights to the Dujiangyan municipal government. Later, Dujiangyan city renovated Baoping Mosque. The outer courtyard is rented out to a Han Chinese restaurant, but no businesses have moved into the inner courtyard.

Youxi Town is located on a key spot of the Songmao Ancient Road. Many merchants passed through, and some Hui Muslims lived there, so Youxi Mosque was built during the Kangxi reign. In the early years of the Republic of China, devoted community members Wang Yuzhi, Wang Chunyan, and Elder Ma proposed rebuilding Youxi Mosque. The construction was led by Imam Li Tianbo, who was from Changsha, Hunan. With funds raised by Hui Muslim businesses and individuals, the reconstruction was finally completed in 1917. Around 1930, Youxi Mosque had 12 member families (gaomu), including the famous martial artist Ma Guozhu.

In 1950, a fire broke out across Youxi Town and destroyed the Youxi Mosque. After the communal dining halls were introduced in 1958, Hui Muslims in Youxi Town began moving away because daily life became inconvenient. In 1967, the coffin covers (guanzhao) and scripture boxes (tabuxia) stored at the original site of the Youxi Mosque were destroyed. After the 2008 Wenchuan earthquake, the Hui Muslim cemetery on the mountain opposite the Youxi Mosque, which dated back to the Kangxi era, was completely destroyed.













Inside the Dujiangyan Mosque stands a memorial archway (paifang) built in 2018 called the Fali Archway. Its four stone pillars came from the original site of the Chengdu Seven Mosque on Donghuamen South Street in Chengdu. The Chengdu Seven Mosque was first built in the 12th year of the Yongzheng reign and rebuilt in the 5th year of the Tongzhi reign. It was occupied by a wool factory in 1956 and demolished after being requisitioned by the Sichuan Provincial Bureau of Materials in 1984. After the Seven Mosque was torn down, the stone pillars were abandoned at Fenghuang Mountain. In 2017, during wall repairs at the Fenghuang Mountain Hui Muslim cemetery, the pillars were dragged to a vacant lot at the Fenghuang Mountain Air Force training base. In 2018, the Dujiangyan Mosque brought them back to build the archway.

There were originally three pairs, or six pillars in total. The Dujiangyan Mosque holds four of them, which are:

To nurture your character and serve Allah, the work of the wise must start with everyday human relationships.

To learn from the basics and reach the heights of understanding the true meaning of morality, you must find it in your daily life.

This is a place of spiritual truth and law, not just a spot for ordinary kneeling and prayer (missing second line).

The path cannot be left for even a moment; whether serving or reflecting, everything happens in the realm where Allah is present (missing second line).

























There are many halal restaurants around Dujiangyan Mosque where you can eat authentic traditional Western Sichuan Hui Muslim food. Huixiangyuan, right next to Dujiangyan Mosque, is a long-established restaurant that displays a very traditional water pitcher (tangping) sign.

The current imam (gaomu) of Dujiangyan Mosque is surnamed Hai. His ancestors were from Shunyi, Beijing, and moved from Shaoyang, Hunan, to Sichuan during the Wanli era of the Ming Dynasty. Later, more of the Hai family moved here during the Qing Dynasty migration period known as Huguang Tian Sichuan.

The Zhang family from Hebei originally came from Zhangjiawan Town in Tongzhou, Beijing. At the end of the Ming Dynasty, three Zhang brothers moved to Pixian and led the construction of the Pixian Zhang Family Mosque, then moved to Dujiangyan during the Tongzhi era of the Qing Dynasty.

The Ma family of Maogong originally came from Tianbei Village in Weinan, Shaanxi. They moved to Xiaojin County, Sichuan, during the Qianlong reign. In 1912, they moved to Eshi Lane in the Huangchengba area of Chengdu because of the Railway Protection Movement. Their house was destroyed during the warlord conflicts in 1917, and they later moved to Dujiangyan.

The Li family of Wenchuan originally came from Xiaoyi Town in Weinan, Shaanxi. They later moved to Weizhou in Wenchuan before settling in Dujiangyan.

The Qi family of Shaanxi originally came from Weinan, Shaanxi. They moved to Songpan, Sichuan, during the Daoguang reign and then to Dujiangyan between the end of the Qing Dynasty and the start of the Republic of China. They were known as Sauce Garden Qi because they ran a soy sauce factory.

The Li family moved here from Tangyuan Town in Pixian County during the Tongzhi reign of the Qing Dynasty. Another branch moved here from Tuanjie Town in Pixian County in 1945.

The Ma family of Shaanxi originally came from Qiaotian Village in Weinan, Shaanxi. They moved to Dujiangyan in 1808 to escape the White Lotus and Tianli sects. They ran the Daxing mule and horse inn from 1826 until 1949.

The Jiang family of Shandong originally came from Shandong. They later moved to Yanting, Sichuan, and then to Dujiangyan in the early years of the Republic of China.

The Cai family of Taiyuan moved to the Dajin and Xiaojin areas of Sichuan during the Qianlong reign. They moved to Dujiangyan in 1912.



















I had some iced tofu pudding (bing douhua) at a snack shop in Dujiangyan. It was soft and very refreshing. His walls are covered with photos of the Dujiangyan mosque, including one of Imam Sha Fuquan when he was young.













Dujiangyan scenery











The information about the Dujiangyan faith community comes from the mosque's history book.

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Summary: Halal Food Guide: Leshan and Mount Emei - Qiaojiao Beef and Sichuan Food is presented here as a firsthand travel account in clear, natural English. The account focuses on Leshan, Mount Emei, Halal Food while preserving the names, places, food, photos, and historical details from the Chinese source.

We left Chengdu early on May 16 and arrived in Leshan after a two-hour drive. At noon, we went to a local restaurant called Hai's Braised Beef (Hai Shi Qiao Jiao Niu Rou). The restaurant is right across from the Leshan Giant Buddha, next to the old Leshan Port on the Min River.

There are relatively few Hui Muslims living in the Leshan city area. During the Tongzhi reign, a Hui Muslim military officer named Ma Yaolong settled here after retiring. He invited a few other Hui Muslim families to join him, and in 1881, they built the Leshan Mosque (Leshan Si). I was on a business trip and unfortunately could not visit the Leshan Mosque.

Hai's Braised Beef was started by Imam Hai Weixiong. Imam Hai is from Qingliu Town in the Rongchang District of Chongqing. His ancestors moved to Sichuan from the Hubei-Hunan region during the Kangxi reign. In October 1989, he became the first imam of the Leshan Mosque after the religious policy was restored. He served until 1998, when he retired to go into business. Today, his restaurant is the top choice for Muslim travelers (dost) visiting Leshan.





Their restaurant specializes in the four signature dishes of Leshan: foot-steeped beef (qiaojiao niurou), sweet-skin duck (tianpi ya), Xiba tofu (xiba doufu), and pot-pot chicken (bobo ji). They also serve river catfish (jiangtuan yu), cold-spiced rabbit (lengchi tu), jar-steamed tofu pudding (guanguan douhua), and various stir-fried dishes.

Foot-steeped beef (qiaojiao niurou) is beef simmered in a broth of Chinese herbs, then used to poach various cuts of beef and offal. The beef is very tender, and you can also poach beef spinal cord. Foot-steeped beef (qiaojiao niurou) is not spicy at all on its own; the focus is on the savory aroma of the broth. You dip the meat in chili powder when you eat it.

Sweet-skin duck (tianpi ya) is first braised and then deep-fried. Before frying, they stir-fry sugar to make a braising liquid and finish by brushing it with maltose, which gives it a sweet flavor.

Xiba tofu (xiba doufu) is very delicate and soft. It comes in two styles: red oil and white oil. We had the red oil version, which goes perfectly with rice.

They also serve two-grain rice (ermi fan) made from rice and corn. It comes in a bucket, is charged per person, and you can eat as much as you like, which is a local Sichuan tradition.















We took a boat trip in Leshan to watch the Dadu River meet the Min River.



















Besides the Hai's cross-legged beef (qiaojiaoniurou) in Leshan, there is also a Sulaimani cross-legged beef restaurant on the Maluqiao food street at the foot of Mount Emei. The owners are Hui Muslims from Rong County in Zigong. They have only been open for three months. Before this, Mount Emei only had noodle shops in the city center, and there were no halal restaurants near the scenic area.

Just like in downtown Leshan, the number of Hui Muslims in Emei County is very small. In the early years of the Guangxu reign, five Hui Muslim merchant families who moved from Qianwei County in Leshan and Shanxi to trade cattle and sheep pooled their money to build the Emei Mosque (Emei Si) at the north gate of Emei County. According to the auntie at the Sulaimani cross-legged beef shop, the Emei Mosque is currently closed because there is no imam.

The dishes at Sulaimani are basically the same as at Hai's, including cross-legged beef, sweet skin duck (tianpiya), Xiba tofu (xibadoufu), chicken in chili oil (boboji), river fish (jiangtuanyu), cold-eaten rabbit (lengchitu), jarred tofu pudding (guanguandouhua), and some stir-fried dishes. I ordered a small portion of cross-legged beef with rice, and their beef broth is truly delicious. I also ordered a local Emei Xue lychee soda, which is said to go very well with cross-legged beef. After eating, I ordered a serving of sweet skin duck (tianpiya) and cold noodles with shredded chicken (jisi liangmian) to carry up Mount Emei the next day, otherwise there would only be vegetarian meals on the mountain.



















The hot springs at the foot of Mount Emei are wonderful. With the blue sky above and the breeze in the mountain forest, I had a large pool all to myself and forgot all my worries while soaking in it.









I started climbing Mount Emei early the next morning to experience the clouds and mist. The Golden Summit of Mount Emei is over 3,000 meters above sea level; it was 27 degrees at the foot of the mountain, but only 12 degrees at the top.



















Mount Emei has a different kind of beauty when the clouds and mist clear, and you can see alpine rhododendrons and Tibetan macaques.













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Summary: Halal Travel Guide: Lishui, Zhejiang - Mosque Visit and Hui Muslim History is presented here as a firsthand travel account in clear, natural English. The account focuses on Lishui, Zhejiang, Mosques while preserving the names, places, food, photos, and historical details from the Chinese source.

On the afternoon of May 2, I took the high-speed train from Yiwu to Lishui to visit the Lishui Mosque. When we arrived, the person on duty was away for the May Day holiday, and the imam was eating at a nearby noodle shop. We called the shop, and a fellow believer (dosti) from there brought us the key to the mosque. The dosti from the noodle shop is from Zhangjiachuan in Tianshui, Gansu. He told us that the local Hui Muslims in Lishui no longer practice the faith, and the Lishui Mosque is now mainly maintained by over 200 dosti from Northwest China who run noodle shops.

After the mid-Qing Dynasty, Hui Muslims from places like Shaanxi and Sichuan came to Lishui to do business. In 1886 (the 12th year of the Guangxu reign), the religious leader Ma Huanzhang built a mosque in Gaojing Lane within Lishui city. The Lishui Mosque has two courtyards, featuring two gate towers, a front hall, connecting corridors, and a main prayer hall, all in a style very typical of Lishui. The gate towers are the most unique part and have been named a Lishui City Cultural Relic Protection Unit.

Both gate towers at the Lishui Mosque are brick archways. They are inscribed with the words 'Libaisi' (Mosque) and 'Qingzhensi' (Mosque). They feature traditional roof tiles, upturned eaves, bracket sets on the pillars, and carvings of Arabic script, fish patterns, and peonies.



















After passing through the second gate, you find the front hall and main hall connected by corridors, a design well-suited for the rainy weather in the Jiangsu and Zhejiang regions. The mosque in Wuhu, Anhui, also has this covered corridor structure, though it is smaller than the one at Lishui Mosque. The joints between the beams and pillars feature beautifully carved brackets (que-ti), which show a distinct local style.



















The moon-shaped beams (yue-liang) on the porch in front of the main hall are carved with various traditional patterns that are very unique.









On both sides of the main hall entrance is a couplet commissioned by the imam Ma Huanzhang in the 12th year of the Guangxu reign: 'Sincere and respectful, the Way is rooted in the One that encompasses all things; silent and scentless, the ritual originates from the two energies that connect the three realms.'



Above the couplet are two plaques about Hui Muslims, also commissioned by Ma Huanzhang in the 12th year of the Guangxu reign, featuring the Imperial Edict of the Yongzheng Emperor.







The first one reads:

On the seventh day of the fourth lunar month in the seventh year of the Yongzheng reign, the following Imperial Edict was received:

Hui Muslims live in all parts of Zhili, and they have resided there for a long time. Since these people are registered citizens of the state, they are all children of the state and should not be treated differently. People have often sent secret memorials claiming that Hui Muslims have their own religion, different language, and different clothing, and that they act illegally, asking for them to be strictly punished. I believe that the religion of the Hui Muslims was left behind by their ancestors. Their family customs and local habits are also those of the people of China. When people come from different places, their tastes and dialects naturally differ. That is why Hui Muslims have the name of mosque (libaisi), and differences in clothing and writing. As long as they follow local customs and live in peace, they are not like those who commit crimes or deceive the public, so there is no need to criticize the Hui Muslims for having their religion.

Since their religion generally does not go beyond the principles of human relations and righteousness, Hui Muslims should work hard to be good and encourage each other to be honest and kind. The imperial court treats everyone equally, and many Hui Muslims have earned civil or military degrees and served as government officials. As they gradually learn the rules of etiquette and study the classics, Hui Muslims are no different from the rest of the people. Cultivating one's character, doing good deeds, following the law, and serving the public to be a good citizen is the true heart of the Hui Muslims.

People vary in wisdom, and while there are certainly some unruly or dishonest individuals among Hui Muslims, can we say there are none among the Han people? The key is for local officials not to treat Hui Muslims as outsiders, and for Hui Muslims not to see themselves as different. If those who practice Islam are treated as followers of a good faith, then rewards for good and punishments for evil will be effective, and the customs of the people will naturally improve. I believe in the unity of all things and cannot bear to see Hui Muslims treated as separate from the rest of the people, so I offer this detailed guidance. You Hui Muslims must follow the path of righteousness and promote a culture of humility, kindness, filial piety, brotherly love, loyalty, and honesty. What other religions enjoy and allow is also what the Hui Muslims admire.

From now on, I hope you Hui Muslim fathers will warn your sons, brothers will encourage their brothers, and relatives and clans will advise each other to focus on their work, follow the law, and discipline themselves. Do good to repay the grace of heaven and earth and the care of the state. Governors and officials in every province where Hui Muslims live must announce my will so that everyone hears this special decree.

The second part is:

On the tenth day of the fifth lunar month in the eighth year of the Yongzheng reign, I received an imperial decree.

The acting Anhui judicial commissioner Lu Guohua reported that Hui Muslims live everywhere in the interior. They do not distinguish between large and small months, nor do they care about leap months, but decide on a day to start their year and celebrate together. They also pray toward the west every morning and evening, wear white caps, and set up places called mosques. Since they are people of this sacred era, they should follow the unified calendar. How can they privately set their own new year, wear white caps, and engage in such non-compliant and strange clothing? I request that you ban and reform their practices of arranging marriages and gathering crowds.

Hui Muslims have lived in China for a long time. Since I took the throne, I have treated everyone equally, and I cannot bear to see the Islamic faith left out of my moral guidance. I have issued decrees to encourage them to be filial, loyal, and to follow their faith and seek righteousness, so that everyone can be a good person. In recent years, I have not seen any Hui Muslims commit crimes or act lawlessly. Many of them are ambitious. They take exams and serve as officials just like other scholars and commoners. There is never a shortage of those who earn fame in civil or military service, reach high positions, and serve the country with loyalty. People like Ma Jinliang, Ma Xiong, and recently Ha Yuansheng are just a few examples. They all have famous names and clear records of service.

As for Hui Muslims practicing their own faith, it is a tradition passed down from their ancestors, just like other local customs. China is vast, and customs vary from place to place. Past dynasties never enforced a total ban or forced everyone to be the same. Lu Guohua's proposal is harsh and absurd. Hui Muslims have always followed the calendar and the dress code. As for the names of mosques, they are just like the temples and shrines people worship in villages across every province. Why should we single out Hui Muslims and treat these names as crimes? Many people have reported Hui Muslims to me in the past, and I have already issued an imperial decree to instruct and guide them. Now Lu Guohua has made a reckless report over such a trivial matter. He is either acting out of personal spite or trying to disrupt the government. I hereby order the ministry to strictly punish Lu Guohua.



Inside the main hall, there is a wooden plaque listing donors for the 1911 renovation. It starts with Mu Tongchun from the Jinhua Garrison, and Lu Guirong and Imam (ahong) Yang Mingyou from the Chuzhen Central Battalion. The first half lists local Hui Muslims with the surnames Li, Yuan, Ma, He, Jin, Xia, Xu, Qin, Wu, and Hu, with the Ma and Yuan families being the most numerous. The second half lists Hui Muslims from other places, mostly from Nanjing, along with others from Hubei and Yangzhou. There is also a Liu Shengrong from Annam, though I am not sure if that refers to Vietnam.





The main hall is decorated with plenty of Arabic calligraphy. The most impressive pieces are inside the prayer niche (mihrab), which are fine examples of traditional late Qing dynasty Arabic calligraphy.















After leaving Lishui Mosque, I walked around the old town of Lishui. Lishui was once called Chuzhou. The existing city wall dates back to the Zhizheng period of the Yuan Dynasty, and it was changed from brick to stone during the Jiajing period of the Ming Dynasty. The Nanming Gate was built along the Ou River, offering a beautiful setting that perfectly captures the style of an ancient southern city.









There is a fitness trail along the north bank of the Ou River in Lishui, which is perfect for a walk.







Also, the area in front of Nice Square in Lishui is a street known for local citrus. You should buy and try the Ou mandarin oranges (ougan), a specialty from the lower reaches of the Ou River.





After exploring the ancient city of Lishui, we went to a Xinjiang restaurant called Alina Zha Lamb Pilaf Restaurant. The owner is from Yili. She met her husband while attending university in Sydney, and later they opened a Xinjiang restaurant in her husband's hometown of Lishui, Zhejiang.

We ordered lamb leg pilaf (zhuafan), rack meat (jiazirou), and a salad of onions, peppers, and tomatoes (pilahong). The food was amazing! The lamb leg was fragrant and tender. The pilaf was made with authentic Xinjiang yellow carrots, and every grain of rice was distinct and shiny with oil. The rack meat was made with lamb, and it arrived quickly and was roasted very tenderly. The spicy onion salad (pilahong) uses Xinjiang onions (piyanzi), which are so sweet they taste like fruit. I have almost never found these in other parts of China. I can honestly say this place is more authentic than most Uyghur restaurants in Beijing.

The owner's father runs the front desk, and he is very talkative. He explained that their rice pilaf (zhuafan) chef is from Kashgar, so they make the dish using the traditional yellow carrot style from southern Xinjiang. The barbecue chef is from Turpan, and they even shipped the soil from Turpan to build their clay oven (nangkeng). He even showed us the yellow carrots and onions they ship in from Xinjiang. We could actually tell they were from Xinjiang the moment we tasted them. They also bring their tea set (sanpaotai) from Xinjiang. To see if a Xinjiang restaurant is authentic, besides chatting with the owner when you walk in, you should look at the tea they serve after you sit down. The taste of the tea is an essential part of a Xinjiang meal.









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Reposted from the web

Summary: Halal Travel Guide: Fuzhou - Jumu'ah, Fuzhou Mosque and Song-Yuan Stone Inscriptions is presented here as a firsthand travel account in clear, natural English. The account focuses on Fuzhou, Fuzhou Mosque, Islamic Heritage while preserving the names, places, food, photos, and historical details from the Chinese source.

On May 3, I started my morning by visiting the Fuzhou Mosque located at Nanmendou.

During the Five Dynasties period, the site of the Fuzhou Mosque was originally the Taiping Palace of Min King Wang Jipeng. After Wang Jipeng took the throne in 936 (the first year of the Tianfu era of the Later Jin dynasty), it was renamed Wanshou Mosque, and later it became a mosque. In the early years of the Zhizheng era of the Yuan dynasty, the Censor Zhang Xiaosi donated funds for its renovation. It was destroyed by fire in 1541 (the 20th year of the Jiajing era). Ge Wenming, a descendant of the envoy Ge Buman from the Guli Kingdom (the Calicut Kingdom on the southwest corner of the Indian peninsula), led the reconstruction, which was completed in 1549 (the 28th year of the Jiajing era). The main hall of the mosque was originally shaped like the Chinese character 'Hui'. After part of it collapsed in 1955, it could not be repaired, so it was reduced to a 'Gong' shape in 1956. During the 2013 renovation, it was restored to its original 'Hui' shape.











The north and south side halls flanking the main hall feature typical traditional Fuzhou architecture, with saddle-shaped firewalls and clay sculptures of various traditional patterns on the upturned eaves.









The Fuzhou Mosque houses many cultural relics. The oldest ones are likely the stone railings from the Song dynasty Wanshou Mosque, which feature various traditional stone carvings. some stone railing components are scattered around the courtyard, some of which are carved with stone lions.



















The collection includes a plaque with scripture that originally hung above the mihrab, a plaque with the Shahada that originally hung above the main gate, and a 'Xianyang Shengjiao' (Promoting the Holy Religion) plaque erected in 1921 by Tang Kesan, the supervisor of the Xiamen Customs. After Tang Kesan became the director of the Xiamen Customs in 1919, he worked hard to revive the faith in Fujian. He donated significant funds to the Fuzhou Mosque, Xiamen Mosque, and Quanzhou Qingjing Mosque, and he encouraged the descendants of local scripture readers to return to the faith and serve in the mosques.









The Fuzhou Mosque still houses seven stone tablets dating from the Ming Dynasty to the Republican era. Among them, the Record of Rebuilding the Mosque (Chongjian Qingzhensi Ji) from the 28th year of the Jiajing reign of the Ming Dynasty documents the process of rebuilding the Fuzhou Mosque during that time. One of the donors mentioned in the inscription, Sa Qi, came from the famous Yanmen Sa family of Fuzhou. Sa Qi's ancestor, Sa Dula, was a famous Semu poet in the Yuan Dynasty who was granted the surname Sa by the Yuan emperor due to his favor.

The author of the text, Mi Rong, was a Hui Muslim from the Mi family of Shaowu, Fujian. He passed the imperial examination during the Jiajing reign and later served as the Left Counselor of the Huguang Administration Commission. He was very knowledgeable and skilled in writing. The Mi family of Shaowu originally came from Datong, Shanxi. They were frontier generals at the end of the Yuan Dynasty, later surrendered to Zhu Yuanzhang, and were stationed in Fujian in the seventh year of the Hongwu reign, where they settled in Shaowu.





The Imperial Edict Tablet of the Yongle Emperor (Yongle Huangdi Chiyu Bei) is an order issued by Emperor Chengzu Zhu Di in the fifth year of the Yongle reign to protect the Muslim Mili Haji, and it speaks very highly of him. Besides the Fuzhou Mosque, copies are also preserved at the Quanzhou Qingjing Mosque, the Suzhou Mosque, and the Great Mosque of Huajue Lane in Xi'an. Some scholars believe the Yongle Imperial Edict was a key measure to protect Muslims in China during Zheng He's voyages, so many mosques carved copies of it to keep as a treasure.



The 1690 Stele Record of Mosque Renovation (Xiu Si Bei Ji) describes the repairs made at that time, but the writing is too faded to read clearly.





The 1757 Stele for Mosque Renovation and Property Purchase (Xiu Si Zhi Chan Bei) records that leftover funds were used to buy two storefronts on Dongya Lane, with the rent money used to support the mosque. The list of donors starts with Ma Dayong, the Admiral of Xiamen. Ma Dayong was a famous Hui Muslim general during the Qing Dynasty who earned the title of third-place military scholar in 1727. His residence, the Scholar's Mansion (Tanhua Di), still stands next to the Nanguan Mosque in Anqing. Ma Dayong became the Brigade General of Taiwan in 1753 and later served as the Admiral of the Fujian Navy. During his time there, he fought hard against pirates to keep the coastal residents safe, earning him the nickname Lucky Star of the Southeast.

The text also mentions relatives from Shaowu, which was another important area for Hui Muslims in Fujian after Quanzhou.

Ding Juxin from Fengshan County, Taiwan, mentioned in the text, was likely a member of the Ding family of Hui Muslims from Chendai. The old city of Fengshan County is in the Zuoying District of Kaohsiung. It was the first Chinese-style county seat in Taiwan. Construction began in the 61st year of the Kangxi reign, and it survived many wars through the Kangxi, Yongzheng, and Qianlong eras. The Ding family of Chendai is a prominent family of Hui Muslims in Quanzhou. During the Qianlong reign, the Qing government opened shipping routes between Jinjiang and Lukang in Taiwan, and the Ding family began moving to Taiwan.



The 1812 stone tablet record, 'Public Property Purchase Record,' notes that people donated money to buy a shop at Xima Bridge outside the south gate of Fuzhou and another shop at the south gate of the Fuzhou mosque. They used the rent from these shops to support the mosque. The first donor listed is Xu Wenmo, the Fujian Land Forces Commander and Baron Zhuanglie. He was a Hui Muslim from Sichuan and the son of the famous Qing general Xu Shixiang. He passed the military examinations in 1786 and later earned many military honors. The Draft History of Qing records that he was later transferred to be the Fujian Naval Commander. When the pirate Cai Qian caused trouble, Wenmo crossed the sea to fight him and burned down pirate hideouts at Zhuyuanwei and Taishigongzhuang.



The 1842 stone tablet, 'Imperial Decree and Notice,' records that in 1841, two shops to the left and right of the Fuzhou mosque were burned down by residents. Everyone donated money to rebuild them, and they remained mosque property to collect rent.





The 1922 stone tablet, 'Record of Mosque Repairs,' notes that after Tang Kesan became the Xiamen Customs Superintendent, he and Wang Shaohe, a military supply officer, led a fundraising effort. Together with Hui Muslim officials from Fujian and local elders, they donated money to renovate the Fujian mosque.





After leaving the Fuzhou Mosque, I went to visit the tomb of the Sheikh (shaihai) inside the Hui Muslims cemetery on Meifeng Road.

The Fuzhou Sheikh tomb sits in the middle of a vegetable field and the scenery is very beautiful. The person buried there was named Ibn Marjad Amir Alaeddin, who returned to Allah in 1306 (the tenth year of the Dade era of the Yuan Dynasty). The tomb pavilion features stone carvings from the Yuan, Ming, and Qing dynasties, showing a clear history. It is an important religious site in the southeast region.

Each of the four walls of the tomb pavilion has an arched stone door. Inside the south arch is a tablet from 1498 (the eleventh year of the Hongzhi era of the Ming Dynasty) marking a renovation. It is carved with a four-line poem in Arabic. According to the article 'Newly Discovered Islamic Historical Sites of the Yuan and Ming Dynasties in Fuzhou,' it translates to: 'Life in this world is very short, and we must all enter the grave.' 'A prince calls out every day, go to death, go to destruction.' The north arch is carved with the name of the person buried there and his date of returning to Allah. The south lintel is carved with Arabic text that reads, 'The judgment of the Lord is coming, and this world is not a permanent home.' The east and west lintels also have Arabic stone carvings, but they are badly weathered and only four lines of poetry are visible.

The roof of the tomb pavilion collapsed in the early Qing Dynasty. In 1737, Ma Ji, a Hui Muslim from Ningxia who served as the commander-in-chief of the Fujian, Taiwan, and Penghu regions, donated money to rebuild the roof into a single-eave hanging mountain style. A stone tablet commemorating this renovation is now embedded in the south gate.

The tombstone inside the pavilion was originally a typical Song and Yuan Dynasty coastal Sumeru-pedestal style tomb cover, just like those unearthed in Quanzhou. Sadly, it was destroyed in the 1970s and the cover was pried away. The site was renovated and a surrounding wall was built in 1985.



















The Fuzhou Hui Muslim Cemetery once held hundreds of ancient graves from the Ming, Qing, and Republican periods, but they were severely damaged in the 1970s. Today, dozens of graves from the Qing and Republican periods remain, offering a glimpse into the surnames and origins of the Hui Muslims in Fuzhou.

The tombstones in the Fuzhou Hui Muslim Cemetery fall into two types: one is carved with the words 'Qingzhen' (pure and true), and the other is carved with the person's ancestral home, such as Xiliang, Gansu, or Jiangnan.

In the cemetery, you can see some graves belonging to the Lan family of Hui Muslims, who are descendants of the Yuan Dynasty official Andula. According to the History of Yuan, Andula, whose courtesy name was Ruizhi, was of the Kereit clan. His grandfather Asilan once followed the general Ashu to attack the Song Dynasty and served as the darughachi of Jining Road. Because his name contained the character Lan, his descendants took Lan as their surname.



















After leaving the gongbei, I went to the Fuzhou Museum. The two places are not far apart, and the scenery along the way is beautiful.









The Fuzhou Museum displays three Song and Yuan dynasty gravestones from Quanzhou.



The first gravestone was found in 1935 when the Tongtian Gate (North Gate) in Quanzhou was dismantled. The person buried there was named Hussein, who passed away in the year 707 of the Islamic calendar (1307). His father was a haji from the ancient city of Qazvin in north-central Iran.



The second gravestone was found in 1963 at Jintoupu Village outside the Tonghuai Gate in Quanzhou. The gravestone is inscribed with the Chinese characters for Grave of Mr. Huang and the Bai family, likely a joint burial for Mr. Huang and his wife, surnamed Bai. Huang remains one of the surnames used by Hui Muslims in Quanzhou today. The Arabic name of the person buried below is difficult to read, but it is clear they passed away in the year 715 of the Islamic calendar (1315). The back is carved with a verse from the Quran (3:185).





The third tombstone was found in 1965 during road construction southeast of the Li Gong Shrine on Dongyue Mountain outside the East Gate of Quanzhou. It was left by the side of the road until Mr. Wang Zhaoxiao from the Quanzhou Maritime Museum moved it for safekeeping, and it was soon sent to the Fujian Museum for display. The tombstone is carved with the Chinese characters for 'Foreign Merchant's Tomb' (fanke mu). Fanke was the term used for foreign merchants during the Tang and Song dynasties. The Arabic inscription shows the name of the deceased, Abdullah Ali Muhammad bin Hasan, and also includes an excerpt from a verse (30:4).



After finishing at the museum, I rode my bike to Aladdin, a famous Turkish restaurant in Fuzhou, for lunch. I ordered a three-topping Turkish flatbread (pide), chicken salad, grilled lamb skewers, rose syrup, and salty yogurt drink (ayran), all of which were delicious. The pide was very fragrant, the lamb skewers were very tender, and the chicken salad was a large, healthy portion. It would have been even better if the ayran had been the kind with lots of foam, just like you find on the streets of Turkey.

The owner is a foreign son-in-law from Fuzhou who has loved Chinese martial arts since he was a kid. He spent six years in Istanbul learning Southern Fist (nanquan) from a Turkish teacher. Later, he learned that Southern Fist originated in Fujian, so he applied to Fuzhou University. He met his true love during college, and they got married after graduation. Aladdin settled in Fuzhou to work in import and export trade, and he officially opened Aladdin Turkish Restaurant in 2015.



















After lunch, I returned to the Fuzhou mosque for Jumu'ah prayers. Most of the people there for Jumu'ah were brothers from the noodle shops, along with some foreign friends, and the main hall was completely full. After leaving the hall, you can buy plenty of Northwest snacks at the entrance, such as cold skin noodles (liangpi) and fermented oat porridge (tianbeizi).

















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Reposted from the web

Summary: Islamic Art Guide: Song-Yuan Islamic Stone Inscriptions at Xiamen University is presented here as a firsthand travel account in clear, natural English. The account focuses on Xiamen University, Islamic Art, Stone Inscriptions while preserving the names, places, food, photos, and historical details from the Chinese source.

The Anthropology Museum of Xiamen University is the first university museum in the People's Republic of China. The founder, Professor Lin Huixiang, was a famous Chinese anthropologist, archaeologist, and folklorist. He was a member of the first graduating class of Xiamen University and later served as a professor in the Department of History and Sociology there. In 1934, he established the preparatory office for the Xiamen University Anthropology Museum, which became the first specialized anthropology museum in China. After the Xiamen University Anthropology Museum was officially founded in 1953, Professor Lin Huixiang served as its first director.

Xiamen University now requires visitors to book their entry three days in advance. I forgot about the time and only managed to book an afternoon slot, but I had a flight back to Beijing that afternoon, so I definitely wouldn't make it. I searched carefully online and finally found someone who said they were able to scan in early. We arrived at Xiamen University in the morning to give it a try, and sure enough, we were able to scan in.



We went straight to the Anthropology Museum after entering, but the stone tablet gallery housing the Islamic (jiaomen) stone carvings was closed because the rain made the path slippery, which was a real shame. We had already left the museum, but with Zainab's encouragement, we went back to explain the situation to the staff. They understood, opened the stele gallery for us, and allowed us to see these incredibly precious stone carvings. We felt very grateful to Allah.







Besides many tombstone inscriptions from the Song and Yuan dynasties, the gallery also displays several stone tablets related to the Qingjing Mosque in Quanzhou, which are of high historical value.

The tablet recording the construction of the Qingjing Mosque by the Yemeni Naina Umar originally had Arabic inscriptions on both sides, but unfortunately, only one side is on display now. In 1940, when the Tonghuai Gate in Quanzhou was being dismantled, workers dug up this tablet and took it home. People say many rectangular and pointed-arch Arabic stone tablets were dug up at the same time and sold as building materials. After this tablet was taken home, it was used as a laundry board for a while and later turned into a stone step for the floor. The front of the tablet is carved with scripture (72:18) in Kufic script, and the back records the story of the Yemeni Naina Umar building the Qingjing Mosque.



The tablet recording the construction of the mosque by Muhammad was unearthed in the foundation of the South Gate of Quanzhou in 1948. It also had Arabic inscriptions on both sides, but only one side is displayed now. The inscription contains verses (72:18, 18:30) and records that the Qingjing Mosque was built by Muhammad, whose nickname was Jamal al-Din.



A stone lintel from a mosque was found in the foundation of the South Gate of Quanzhou in 1948 and moved to the Xiamen University Anthropology Museum in 1955. Both sides of the stone carving feature Arabic script, including a verse from the Quran (72:18) and a record of the gate's renovation in 1328 by Nakhid Asmar al-Mushai al-Din.



The tombstone of Ahmad was found in 1956 by a pond in Jintoupu outside the Tonghuai Gate in Quanzhou and moved to the Xiamen University Anthropology Museum for preservation that same year. The front of the tombstone has Arabic text recording the name of the deceased as Ahmad b. Khwaja Hakyim Alad. Khwaja refers to a descendant of the Prophet and is also an honorific title for a respected person in Persian. The book Quanzhou Religious Stone Carvings states he died in the Islamic year 672 (1273), while the display board at the Xiamen University Anthropology Museum says he died in the Islamic year 690 (1291).

The back of the tombstone is not on display at the site, but it contains a Chinese inscription: My late father was born on the 23rd day of the sixth lunar month in the Renchen year at the hour of the monkey and lived to be 30 years old. He passed away on the 25th day of the ninth lunar month in the Xinyou year of the Zhizhi era and was buried here. This was recorded on a day in the seventh lunar month of the Renxu year, the second year of the Zhizhi era. Nan Ahan Mojin Zhi. The year of Xinyou in the Zhizhi era is 1321, which is several decades different from the date recorded in the Arabic text on the front.



The tombstone of Fatima Khatun was found in 1956 in Secuomei Village outside Renfeng Gate in Quanzhou, and it was moved to the Xiamen University Anthropology Museum that same year. The inscription says the person buried is Fatima Khatun, her father is Ali Takin al-Kuhatis, and she passed away in the year 729 of the Islamic calendar (1329). Khatun means queen or lady, and Takin is a Persian word for prince or noble. This shows that Fatima's family was a Persian noble family.



This tombstone was found in 1955 by Wu Wenliang, the author of the book Religious Stone Carvings of Quanzhou, in a pile of rubble near Tumen Gate in Quanzhou. It was moved to the Xiamen University Anthropology Museum for preservation that same year, and the inscription contains scripture (55:26, 55:27).



The tombstone of Miss Husayo Ismail Khali was found in 1956 on a street outside Tonghuai Gate in Quanzhou, and it was moved to the Xiamen University Anthropology Museum that same year. The person buried here, Ms. Husna Isma'il, passed away in the year 764 of the Hijri calendar (1362).



The tombstone of Ibrahim from Siraf was discovered by Professor Lin Huixiang on Renfeng Street outside the East Gate of Quanzhou in 1955, and was later moved to the Xiamen University Anthropology Museum. The person buried here was a servant from the ancient city of Siraf, located on the Persian Gulf in southern Iran. Siraf is also known in historical records as Shiluowei, Shilaafu, Sanawei, Shiluofu, or Siluofu. Between the 9th and 13th centuries, it was the largest trading port on the Persian Gulf, and many Persian merchants traveled through it to Quanzhou for trade during the Song and Yuan dynasties. According to the Record of the Muslim Cemetery on Dongban in Quanzhou written by Lin Zhiqi, the Superintendent of the Quanzhou Maritime Trade Office during the Southern Song Dynasty, a merchant named Shinawi donated money to buy land and build a Muslim cemetery on Dongban in Quanzhou between 1162 and 1163. The name Shinawi here refers to Siraf.



The upper half of the tombstone of Abu Bakr was found in a farmer's courtyard at Jintoupu outside Tonghuai Gate in Quanzhou in 1953. The lower half was found in a pond not far from the first site in 1956, and it was moved to the Xiamen University Anthropology Museum that same year. The person buried here passed away in the year 717 of the Hijri calendar (1317), and his father's name was Husayn.



This tombstone was obtained by the shore of Donghu Lake outside the East Gate of Quanzhou in 1956 and moved to the Xiamen University Anthropology Museum that same year. Unfortunately, the lower part containing the name and hometown of the deceased is damaged and missing. Only the Basmala, the Hadith 'whoever dies in a foreign land dies as a martyr,' and the Shahada remain.



The tombstone of XXX Bakr was found in a private courtyard in Dongtangtou, outside the East Gate of Quanzhou, in 1950 and moved to the Xiamen University Anthropology Museum in 1955. Because the inscription is damaged, we can only see that the deceased was named XXX Bakr XXX, along with the words 'May Allah forgive him and his parents.'



This tombstone was found on Leyuan Road outside the East Gate of Quanzhou in 1955 and moved to the Xiamen University Anthropology Museum that same year. The inscription reads, '...the incomparably majestic and merciful XX, may Allah bless the Prophet and his entire family.'



The tombstone of Fatimah was found in the city wall of the East Gate of Quanzhou in 1927 and moved to the Xiamen University Anthropology Museum in 1955. The father of the deceased was named Haji Nasa, and he had traveled to the Hejaz.



This tombstone was found in the Third Lane of the East Gate of Quanzhou in 1956 and moved to the Xiamen University Anthropology Museum that same year; the inscription contains scripture (112).



This tombstone was found in a farmer's courtyard at the East Gate of Quanzhou in 1956 and moved to the Xiamen University Anthropology Museum that same year. The inscription reads, 'To die in ardent love is to die a martyr,' with 'ardent love' referring to love for Allah and the faith.



This tombstone was unearthed from the city foundation at Tonghuai Gate in Quanzhou in 1956 and moved to the Xiamen University Anthropology Museum that same year. The inscription reads, 'O Allah, please accept his good deeds, and please forgive and pardon his sins.'



This tombstone was found on Renfeng Street outside the East Gate of Quanzhou in 1955 and moved to the Xiamen University Anthropology Museum that same year. This is the top stone of a Sumeru pedestal (xumizuo) altar-style stone tomb, carved with a full moon and inward-spiraling patterns.



This is a tomb pile stone from a Sumeru pedestal altar-style stone tomb. It was found in Dongtou Village outside the East Gate of Quanzhou in 1955. Residents said it was moved there to serve as a stone step when the city wall was dismantled over 20 years earlier. It was moved to the Xiamen University Anthropology Museum that same year. The inscription features a verse (16:32) carved in Kufic script.



This is a tomb pile stone from a Sumeru pedestal altar-style stone tomb. It was found at Jintoupu outside Tonghuai Gate in Quanzhou in 1956 and moved to the Xiamen University Anthropology Museum that same year. The inscription reads, 'He is eternal and never dies.'



The tombstone block from the altar-style tomb with a pedestal base (xumizuo) was found in 1955 in the wall of a house on Xinmen Street in Quanzhou. Professor Lin Huixiang discovered it that same year and moved it to the Xiamen University Anthropology Museum. The inscription contains verses from the Quran (55:27).



The right end of the tombstone block from the altar-style tomb with a pedestal base was found in 1940 in a pile of waste stones at the South Drill Ground (Nanjiaochang) in Quanzhou and moved to the Xiamen University Anthropology Museum that year. The left end was found in 1957 in a pond 6 kilometers outside Tonghuai Gate in Quanzhou and was immediately moved to the Xiamen University Anthropology Museum. The missing middle section was built into the wall of Shijia Mosque near the South Drill Ground in Quanzhou. It contains verses from the Quran (52:17-19). The tombstone block from the Islamic tomb built into the wall of Shijia Mosque was added after 1945, when the mosque monks bought foundation stones from the Tonghuai Gate in Quanzhou to build houses and walls.







The tombstone block from the altar-style tomb with a pedestal base was originally built into the stone wall of a farmer's house in Jintoupu Village outside Tonghuai Gate in Quanzhou. It was unearthed from the city foundation near the South Drill Ground after 1945 and moved to the Xiamen University Anthropology Museum for preservation by Professor Lin Huixiang in 1955. The content is the Quranic verse (29:57), 'Every soul shall taste death.'



The tombstone block from the altar-style tomb with a pedestal base was found in 1952 in Jintoupu Village outside Tonghuai Gate in Quanzhou and moved to the Xiamen University Anthropology Museum for preservation in 1955. The content is the Quranic verse (55:26-27): 'Everyone on earth will perish, and the Face of your Lord, full of majesty and honor, will remain forever.'



The tombstone from the altar-style stone tomb with a Sumeru pedestal was originally built into a stone wall at a farmer's house in Jintoupu Village outside Tonghuai Gate in Quanzhou. It was reportedly found while digging to build the house, and Professor Lin Huixiang moved it to the Xiamen University Anthropology Museum for preservation in 1955. The content is the Quranic verse (55:26-27).



The tombstone from the altar-style stone tomb with a Sumeru pedestal was unearthed in 1955 by the East Lake outside the Xiaodong Gate in Quanzhou. When found, it was stacked together with a Hindu lintel stone featuring a beast face and bird wings. It was moved to the Xiamen University Anthropology Museum for preservation that same year. The content is the Quranic verse (55:26-27).



This component of a stone tomb with a Sumeru pedestal was found in 1955 in Jintoupu Village outside Tonghuai Gate in Quanzhou and moved to the Xiamen University Anthropology Museum for preservation that same year. It is inscribed with '...this worldly life and the hereafter.'



The tombstone from the altar-style stone tomb with a Sumeru pedestal was found in 1947 in Jintoupu Village outside Tonghuai Gate in Quanzhou and moved to the Xiamen University Anthropology Museum for preservation in 1955. The inscription is not in Arabic. In his book Quanzhou Religious Stone Carvings, Wu Wenliang suggests it is the 'Ishtifi' script mentioned in the History of Yuan, which was the Persian language used at that time.



This component of a Sumeru-style stone tomb was found near the East Gate of Quanzhou in 1955 and moved to the Xiamen University Anthropology Museum for preservation that same year. The content is a verse from the Quran (2:255). 'He knows what is before them and what is behind them, but they do not encompass...'



The third layer of overlapping lotus petals and the fourth layer of Arabic stone carvings from a Sumeru-style stone tomb were found on Renfeng Street outside the East Gate of Quanzhou in 1955 and moved to the Xiamen University Anthropology Museum for preservation that same year. The content is a verse from the Quran (2:156).



This component of a Sumeru-style stone tomb was dug up from the foundation of the East Gate of Quanzhou in 1955 and moved to the Xiamen University Anthropology Museum for preservation that same year. The content is a verse from the Quran (3:185).



This stone tomb component with a pedestal base (xumizuo) was found outside the East Gate of Quanzhou at Leyuan in 1955 and moved to the Xiamen University Anthropology Museum for preservation that same year. The inscription reads, "Everyone on earth will perish, but the Face of your Lord will remain, full of majesty and honor." Leyuan, also known as Deer Garden (Luyuan), was a Muslim cemetery during the Song and Yuan dynasties, and the Ding family of Chendai was originally buried here. Leyuan refers to the Paradise mentioned in scripture and is the only place name in Quanzhou named using Islamic religious terminology.



This tombstone was discovered in Quanzhou by Professor Lin Huixiang in 1955 and is now kept at the Xiamen University Anthropology Museum. The content is from the Quran (55:26-27).



This tomb roof for a stone tomb with a pedestal base (xumizuo) was unearthed on Renfeng Street outside the East Gate of Quanzhou in 1955 and moved to the Xiamen University Anthropology Museum for preservation that same year. The content is a verse from the Quran (3:185).





This stone tomb component with a pedestal base (xumizuo) was found in Jintoupu Village outside Tonghuai Gate in Quanzhou in 1949 and moved to the Xiamen University Anthropology Museum in 1955. This is a rare Quanzhou Song-Yuan dynasty religious stone carving featuring two lines of Arabic script, suggesting the original tomb was quite large. The content consists of Quranic verses (55:26-27, 74:41-43, 21:35, 44:51, 44:53).







This stone tomb component with a pedestal base (xumizuo) was found in Quanzhou in 1955 by Wu Wenliang, author of Religious Stone Carvings in Quanzhou. It features the Quranic verse (3:185): 'Every soul shall taste death.'



This tombstone block from a pedestal-style altar tomb (xumizuo) was found in Jintoupu Village outside Tonghuai Gate in Quanzhou and moved to the Xiamen University Anthropology Museum by Professor Lin Huixiang in 1955. The inscription reads, "Everyone on earth will perish, but the Face of your Lord will remain, full of majesty and honor."



This pedestal-style stone tomb (xumizuo) was found at Xiacu Mountain outside the East Gate of Quanzhou and moved to the Xiamen University Anthropology Museum in 1955. The content consists of Quranic verses (28:88, 2:255).















There are also some stone tomb parts without any inscriptions.

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Reposted from the web

Summary: Halal Travel Guide: Xiamen - Xiamen Mosque and Malong Xinjiang Cuisine is presented here as a firsthand travel account in clear, natural English. The account focuses on Xiamen, Xiamen Mosque, Xinjiang Food while preserving the names, places, food, photos, and historical details from the Chinese source.

At noon, I visited the Xiamen Mosque and felt very grateful to have some braised noodles (huimian) made by Imam Liu. Imam Liu is from Zhengzhou, Henan, and has been in Xiamen for over ten years. When we arrived, Imam Liu was hosting another friend (dost) from Henan who also lives in Xiamen. According to this friend, Imam Liu's braised noodles are unique and the best you can find in Xiamen. After tasting them, I have to agree, haha.











Xiamen Mosque was first built in 1823 (the third year of the Daoguang reign). The front building was expanded during the Tongzhi reign, rebuilt in 1924, moved and rebuilt in 1993 due to urban renewal, and finished as the current six-story building in 2002. The Xiamen Mosque currently houses two stone tablets from 1902 (the 28th year of the Guangxu reign) and 1924 (the 13th year of the Republic of China).

The Guangxu tablet records that Xiamen Mosque was built with donations initiated by the Zhejiang Provincial Commander Yang during the Daoguang reign, expanded with donations from the Xiamen Defense Commander Ma during the Tongzhi reign, and in the 22nd year of the Guangxu reign, Commander Yang again initiated donations to purchase four houses as mosque property. Yang Qizhen (1836–1903) was a Hui Muslim from Laishanji, Huainan, Anhui. He was a famous coastal defense general in the late Qing Dynasty and once heavily damaged the French fleet during the Sino-French naval war. In 1892 (the 18th year of the Guangxu reign), Yang Qizhen became the Admiral of the Fujian Navy. He built the Huli Mountain Fortress on Xiamen Island and donated money to buy property for the Xiamen mosque.

A Republic of China era stone tablet records that Tang Kesan came to Xiamen to supervise the customs and encouraged fundraising to revitalize the faith. Later, Ma Lixian, Chang Fumian, and Ma Liangji traveled to Shanghai, Nanjing, and Southeast Asia to raise funds. They repaired the Xiamen mosque and the Qingjing mosque in Quanzhou, and bought two houses in Xiamen city as mosque property. Tang Kesan was a famous Hui Muslim social activist and educator during the Republic of China. He founded the Chengda Teachers College in 1925 and served as its president. In 1938, he founded the China Islamic National Salvation Association and led the Hui Muslim movement to resist Japan and save the country. Tang Kesan served as the Xiamen Customs Superintendent in 1919. During his time in office, he made great contributions to the restoration of the faith in Xiamen and Quanzhou.









The seaside boardwalk and the arcade-style old streets of Xiamen.



















Have dinner at the main branch of Ma'erlong in the evening. I was surprised to find pearl meatballs (zhenzhu wanzi) and mung bean jelly (menzi) here. This is my first time seeing these in a Xinjiang restaurant in mainland China. Both are classic banquet dishes for Hui Muslims in Xinjiang, and Uyghur chefs usually do not make them.

We ordered stir-fried lamb head meat and thin-skinned steamed buns (baopi baozi), and we also got some baked flatbread (naan) to go. These dishes were very authentic. The stir-fried lamb head meat tasted exactly like what you get in Hui Muslim restaurants in Urumqi. The filling in the thin-skinned steamed buns was perfect, and the bottom skin was very thin. It must have been made by a Uyghur chef, though the skin on the pleats was a bit thick and had a hard center. The freshly baked flatbread from the Uyghur chef was full of wheat flavor. We ordered one to take away, but we couldn't help eating it all, so we ordered another one to go.

















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Summary: Halal Travel Guide: Ipoh, Malaysia - Indian and Malay Mosques is presented here as a firsthand travel account in clear, natural English. The account focuses on Ipoh, Malaysia, Mosques while preserving the names, places, food, photos, and historical details from the Chinese source.

Ipoh is north of Kuala Lumpur and serves as the capital of Perak state, a city famous for its history and culture. Ipoh is known as the Tin Capital. After 1880, the Kinta Valley where Ipoh sits attracted many workers to mine its rich tin deposits, and Ipoh quickly grew into a mining town.

In the late 19th century, many South Indian Tamils came to Ipoh to make a living. The wealthy businessman Shaik Adam Mohammad Ghaus was the most influential among them, and he started Ipoh's first ice factory and soda factory. Under his leadership, his Indian laborers built the Ipoh Indian Mosque between 1905 and 1908.

The main hall of the Ipoh Indian Mosque was modeled after the Hall of Private Audience (Diwan-i-Khas) at the Red Fort in Delhi, featuring the same rectangular layout and scalloped arches. The defensive-style railings on the roof of the main hall were also influenced by Mughal architecture.













Besides South Indian Tamils, some North Indian Pathans (Pashtun descent) and Punjabis also came to Ipoh under British Malaya rule to work as police. They were responsible for keeping order during peacetime, and they fought bravely against the invaders during the Japanese occupation in 1941. In 1930, the British gave them a piece of land to build a mosque, which became their main gathering place on their day off. Today, this mosque is still used by Punjabi Pakistani Muslims and is known as the Pakistan Mosque.

The Ipoh Pakistan Mosque is mostly pink, which makes it look very cute. The imam was very kind and showed us where we could get water.









Right next to the Pakistan Mosque is Ipoh's Little India. Maybe it was because we went in the morning, but Ipoh's Little India didn't feel as busy as the one in Klang, though it still had all the flower shops, food stalls, and clothing stores.











In the old town of Ipoh, we ate at a place with over 50 years of history called Gerai Makanan dan Minuman Rahamath. It is known as the best Tamil mamak stall for rice with curry (nasi kandar) in Ipoh, famous for its spicy tomato chicken, spiced fried chicken, and lamb curry, which is thick and fragrant.

Rice with curry (nasi kandar) is a dish invented by Tamil Muslims in Malaysia. It is simply rice served with various beef, lamb, chicken, fish, or shrimp curries and side dishes. When Tamils first arrived on the Malay Peninsula in the 19th century, most carried food on shoulder poles to sell along the streets, which is why their food became known as shoulder-pole rice (nasi kandar). By the 20th century, Tamil Muslims opened various restaurants and stalls, but the name shoulder-pole rice (nasi kandar) is still used today.











We also had durian shaved ice (cendol) at Concubine Lane in Ipoh's old town, and they gave us a huge piece of durian; eating durian in Malaysia is really a great deal.









Panglima Kinta Mosque is located by the Kinta River in Ipoh. It was built in 1898 by the Malay chief who ruled Ipoh at the time, Panglima Kinta Muhamad Yusuff, to honor his wife. After it was finished, it became the center of the faith for the Malay people in Ipoh.

Panglima Kinta was one of the eight chiefs of Perak and the lord of the Kinta region. Under his rule, large numbers of laborers came to the Kinta Valley where Ipoh is located to mine tin, and Ipoh quickly grew from an unknown Malay village (kampung) into a city of shophouses. By the time Panglima Kinta passed away in 1903, he was likely one of the wealthiest lords on the Malay Peninsula.

Panglima Kinta Mosque blends Indian-based Mughal style with Roman-Greek neoclassical style. The main hall has a semi-circular Mughal dome on top, while the octagonal minarets on both sides were influenced by Chinese brick towers. The minbar pulpit inside the main hall was built by a master Malay craftsman from Penang named Tuan Haji Mohamed Sopian, and its design is exquisite.





















There are several other buildings surrounding the main hall of the Panglima Kinta Mosque. To the southeast of the main hall is the Balai Lintang, which was used for gatherings during Ramadan. It is now open as an exhibition hall, showcasing the history of the faith in Ipoh and the Kinta region, as well as the life of the Panglima Kinta lord.

The exhibition hall houses a traditional drum (beduk) found in Malay mosques. This single-sided drum is made by hollowing out jackfruit wood and covering one side with cowhide. Slow beats on the beduk drum signal the start of the call to prayer (bang), while rapid beats indicate that someone has passed away.



The exhibition hall also displays the traditional ceremonial headgear (tengkolok) of Perak state. The Sultan of Perak and the eight major chiefs wear the tengkolok when attending various ceremonies.





Further east stands a religious school built in the style of a traditional Malay wooden house. People say Shaik Tholji, a teacher from Egypt, once taught here and made a great contribution to the development of the local faith.





The mosque grounds also contain the graves of the Panglima Kinta lords from past generations.



I found a rattan and bamboo shop on the streets of Ipoh. These beaters used for cleaning blankets and quilts are quite interesting.



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Summary: Halal Travel Guide: 2023 Mankai Journey - Mosques, Food and Muslim Communities is presented here as a firsthand travel account in clear, natural English. The account focuses on Mankai Journey, Mosques, Halal Food while preserving the names, places, food, photos, and historical details from the Chinese source.

In August 2023, Saudi Arabian Airlines launched direct flights from Beijing to Jeddah. Their website offers a four-day stopover option that includes a transit visa and one night at a hotel. I immediately canceled my planned trip to Malaysia and changed my plans to a Hejaz trip for the end of October.

I took off from Beijing Daxing Airport at midnight for an 11-hour flight to Jeddah. This was the longest flight I have ever taken. Most people on the plane were transferring to Europe, with only a few traveling for Umrah. About 30 minutes before reaching the Miqat, there is an announcement on the plane reminding everyone to change into their ihram. I changed into my ihram and performed wudu in the restroom at the back of the plane. When I opened the door, there was a space for namaz with a curtain I could pull shut. This was my first time performing namaz on a plane.

The plane arrived at Jeddah Airport at 7:00 a.m. The exit was full of drivers trying to get passengers for Makkah, but we needed to drop our bags at the hotel provided by Saudi Arabian Airlines, so we took an Uber to the hotel first. My Uber was linked directly to my credit card, so I did not need to pay with cash. I want to remind my fellow Muslim friends (dostani) that the Uber pickup point is not in the parking lot directly in front of the exit. You need to go down to the first floor, head out, and turn left to find the designated Uber area.

The hotel check-in was supposed to be in the afternoon, but they let us check in as soon as we arrived in the morning. After getting settled, we grabbed our small shoe bag, travel prayer rug, prayer booklet, and prayer counter, then caught an Uber right outside the hotel to head to the Kaaba. There is actually a high-speed train between Jeddah and Makkah, but since there were three of us, we would have had to pay for taxis to and from the train station, so it was easier to just take a taxi the whole way. A quick tip for my fellow brothers and sisters (dostani): you cannot take an Uber around the Sacred Mosque (Masjid al-Haram). If you take a taxi, always agree on the price first and clarify if the rate is per person or the total price to avoid any arguments when you arrive.

We set our destination to the Clock Tower. After an hour-long drive, the driver dropped us off at the underground passage of the Clock Tower. We took the escalator up and came out right at the King Fahd Gate of the Sacred Mosque, which is Gate 79. The Sacred Mosque has many gates. Some only lead to prayer areas, while others only lead to the upper floors. If you are performing Umrah, the King Fahd Gate (Gate 79) is the best one to use.

Right outside the King Fahd Gate, there are separate washrooms for men and women. Since we had already performed wudu at the hotel, we went straight inside, walked through a prayer area, and headed directly to the courtyard where the Kaaba is located. You do not need to book Umrah on the Nusuk app, but men must be wearing their ihram (pilgrim garments) to enter the Kaaba courtyard through the King Fahd Gate. Those not wearing ihram must enter the Sacred Mosque through other gates.

Once you enter the courtyard, your first step is to find the Black Stone. Even though it is less crowded in the morning than at night because of the hot sun, it is still hard to get close to the Kaaba. The easiest way to find the Black Stone is to look for the Golden Door on the Kaaba; the Black Stone is at the bottom left corner of that door. Start at the Black Stone, uncover your right shoulder, and circle the Kaaba seven times. The crowd is thickest near the Station of Ibrahim, so dear friends (dostani), please stay safe. After you finish the circuits, cover your right shoulder again. There is a fenced-off area outside the Station of Ibrahim where you can pray two rak'ahs of namaz.



















After finishing the circuits of the Kaaba, look for the signs for Masaa (the ritual running) and head east to the place where you walk between the two hills. The nearest entrance was under construction and closed, so we walked further south until we found the path to the area for the walk between the two hills. The entrances to the Sacred Mosque (Masjid al-Haram) often open and close based on how many people are there, so you may have to walk around if it gets too crowded.

Once you enter the area for the running, go to Mount Safa at the far south end to officially start your seven trips. The men start running when they see the green light strip on the ceiling, then go back to walking normally once the light strip ends. Since the walk takes a long time, you might lose track of how many laps you have done, so I recommend that fellow believers (dostani) bring a counter. We happened to catch the prayer time (peshin) while walking, and it was powerful to see everyone in the hallway doing namaz together before continuing the walk.













After finishing the walk, you need to shave your head to end the state of ihram. The barbers are in the underground passage on the west side of the Clock Tower, and you can choose between using clippers or a clean shave.







You do not need to buy water in advance for Umrah because Zamzam water is everywhere inside the Sacred Mosque (Masjid al-Haram) for you to drink. They have both room temperature and ice water, and they even thoughtfully posted the etiquette for drinking Zamzam water in several languages, including Chinese.







After finishing the Umrah rituals, we had lunch in the Clock Tower across from the Sacred Mosque. There are two food courts inside the Clock Tower. We went to the one on the 4th floor of the west building first, which is a bit smaller than the one in the center of the Clock Tower. The food court mainly serves popular Middle Eastern fast food. There are not many tables and chairs, so most people buy their food to go. We ate lamb rice (mandi) and grilled fish. Both tasted good, but the portions were huge! One order was enough for the three of us. Mandi rice comes from Yemen and is the most popular staple food across the Arabian Peninsula. Mandi is mainly seasoned with a spice blend called Hawaij, which is made from cumin, black pepper, turmeric, cardamom, and other spices.

This place is the former home of the first Rashidun Caliph, Abu Bakr, and the starting point of the Prophet's migration (Hijra) from Mecca to Medina. In 622 AD, when the Prophet decided to migrate following Allah's command, he arrived at Abu Bakr's house at noon to tell him he would be joining the journey. Abu Bakr shed tears of joy and wanted to give the Prophet a camel. The Prophet insisted on paying for it, so Abu Bakr had to accept the money. That evening, the Prophet Muhammad came to Abu Bakr's house again. He led Abu Bakr to leave Makkah in a hurry and start their migration journey.















We entered the Sacred Mosque (Masjid al-Haram) around 5:00 PM. Because the temperature had dropped, there were many more people than in the morning. The entrances to the central courtyard of the Kaaba were already closed, so we had to walk a long way around the outer corridor to circle it. We performed the sunset prayer (Maghrib) on the upper floor of the corridor. The side of the corridor near the courtyard was blocked off, making it hard to see the Kaaba directly.



















After Maghrib, it took us a long time to find an exit from the mosque. We went back to our hotel in the Clock Tower to rest for a bit, then went to the prayer hall on the P9 floor of the Clock Tower to perform the night prayer (Isha). We followed the congregation (jama'ah) from the Sacred Mosque here, and the reward for performing the prayer (namaz) is the same as doing it inside the mosque. From the windows of the prayer hall, you can see the Sacred Mosque packed with people at night.

The Saudi authorities built the Clock Tower itself in 2002 after they demolished the Ajyad Fortress, which was built by the Ottoman Empire in 1780, and leveled the Bulbul mountain where the fortress stood. The demolition of the Ajyad Fortress caused a huge protest. The Turkish Ministry of Culture and Tourism compared this act to the destruction of the Bamiyan Buddhas. King Fahd of Saudi Arabia ordered the castle to be torn down and promised to rebuild it, but more than 20 years have passed and there is still no news.



















After passing Hufu Beach, we had dinner at the food court on the fourth floor of the Clock Tower building. It mainly serves Arab fast food like shawarma (kaoroujuan) and rice dishes (menfan), as well as South Asian curry and various fried chicken and burger spots. There are international chains like Burger King and McDonald's, along with some local brands. We drank a mango milkshake and ate a beef burger. The milkshake was quite sweet, which is very typical of South Asian style, and the burger felt a bit inferior compared to Burger King.



















The supermarket inside the Clock Tower building is where pilgrims (Hajis) do their daily shopping. You can buy traditional Arab yogurt drink (Leben) inside, which is a beverage made by fermenting milk for a whole day and then stirring it to remove the butter. You can also buy freshly squeezed guava juice.



















At dawn, the Sacred Mosque (Masjid al-Haram) was brightly lit and packed with people; it was impossible to squeeze into the core area. We followed the crowd and were directed to the rooftop. The spots with prayer rugs were already full, so we sat right on the marble floor. I reminded my fellow believers (dostani) that it is best to bring a travel prayer rug when visiting the Sacred Mosque (Masjid al-Haram).

I truly felt the power of faith (imani) here, where believers (dostani) from all over the world gather because of their faith (imani). I used to always make the intention (niyyah) to face the Kaaba, but this time I was finally there in person facing it. The emotion is hard to put into words.



















After the dawn prayer (fajr), we went back to the hotel for breakfast. We stayed at the Movenpick Hotel in the Clock Tower, where many Hajj groups stay. Although it is very close to the Sacred Mosque (Masjid al-Haram), the elevators are a hassle because you have to switch them halfway. Also, the hotel entrance is a no-go zone for UBER, so you have to hail a taxi yourself.

The hotel breakfast is quite rich, with highlights like the Egyptian fava bean stew (ful medames) and deep-fried chickpea balls (falafel). Ful medames is a fava bean stew that dates back to ancient Egypt. It is seasoned with olive oil and cumin, and you can add your own toppings like parsley, garlic, onion, lemon juice, and chili. Egyptian falafel is made from fried fava beans, while in the Levant region, it is mostly made from chickpeas. Sometimes the inside of a falafel is green because parsley and green onions were added during the grinding process.



















After breakfast, we took a taxi to climb the Mountain of Light (Jabal al-Nour). Before receiving revelation, the Prophet would retreat to the Cave of Hira on the Mountain of Light for one month of meditation every year. In 610 AD, the Archangel Jibril appeared in the Cave of Hira and revealed the first five verses of the Chapter of the Clot to the 40-year-old Prophet, marking the beginning of his mission.

The trail up the Mountain of Light is quite steep. We started climbing at 7:43 AM and reached the summit at 8:31 AM. Although the morning sun was softer than in the afternoon, I was still sweating heavily and drank several bottles of water. Because there were too many people inside the Cave of Hira, we performed our two-rak'ah namaz on the platform at the summit for safety.



















There are several lemonade stalls along the mountain road of Mount Guangming where you can take a break. Drinking lemonade with masala spices added is a great way to rehydrate.







At noon, I prepared to leave by high-speed rail for Medina. I bought an appetizer platter and grilled meat with rice (pilaf) at the Clock Tower to pack and eat on the train. The high-speed rail connecting Makkah, Jeddah, and Medina opened in 2018. It takes about two hours to get from Makkah to Medina, which is currently the most convenient way to travel between the two holy cities. The boarding gate closes 10 minutes early. There were not many people on the high-speed train, and the air conditioning was very strong. I felt a bit uncomfortable after a while and had to stand in the area between the carriages for a bit to feel better.

















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Summary: Halal Travel Guide: Selangor - Jugra, Klang and Royal Muslim Heritage is presented here as a firsthand travel account in clear, natural English. The account focuses on Selangor, Klang, Muslim Heritage while preserving the names, places, food, photos, and historical details from the Chinese source.

Selangor is on the west coast of the Malay Peninsula and surrounds Kuala Lumpur. After the Dutch took over Malacca in 1641, they brought Bugis people from Sulawesi to Selangor to work as mercenaries, and these Bugis later grew very powerful. In 1743, the Bugis warrior Raja Lumu was named Raja of Selangor for helping the Sultan of Perak take the throne. In 1766, Raja Lumu married the niece of the Sultan of Perak and was officially named the Sultan of Selangor.

The royal capital of the Selangor Sultanate was first at Kuala Selangor, near the mouth of the Selangor River, but it was destroyed during the Klang War between 1867 and 1874. In 1875, Sultan Abdul Samad moved the royal capital to the foot of Jugra Hill, inside the mouth of the Selangor River, where the historical Alaeddin Palace and Alaeddin Mosque still stand today.

Alaeddin Palace, also called the Old Jugra Palace, was built between 1899 and 1905 by order of Sultan Alaeddin Sulaiman Shah of Selangor. Sultan Salahuddin Abdul Aziz Shah of Selangor was born here in 1926, and he later became the eleventh King of Malaysia. The palace stopped being used after Sultan Alaeddin died in 1938, and it was emptied after Malaysia became a country in 1957. It was later used as a craft center and a state religious department until it was handed over to a cultural heritage company in 2008, and it is now open as a tourist attraction.

The Alaeddin Palace was built in two stages, with the main building finished in 1899 and the southern courtyard and veranda added in 1914. The main structure is made of brick and lime mortar, while the doors and windows use high-quality Cengal wood. The inside of the palace has over forty rooms, including bathrooms, a throne room, a banquet hall, bedrooms, parlors, balconies, and a kitchen. The palace is surrounded by beautiful gardens, and there is a pool in front of the building.

The main part of the Alaeddin Palace is Western-style, but it keeps the traditional Malay pyramid-shaped roof (Limas), features Indian Moorish-style decorations, and shows the work of Chinese craftsmen on the doors, windows, and pillars. Because you can see Malay, Indian, Chinese, and European architectural elements all at once, it stands as a witness to Malaysia being a meeting point for different cultures at that time.



















The veranda at Aladdin Palace was built in 1914 and connects living areas like the kitchen and bathroom to the main hall.



















Aladdin Mosque is not far north of Aladdin Palace and was also built in 1905 by order of Sultan Aladdin Sulaiman Shah of Selangor. The mosque's dome and arches feature a classic Mughal Revival style, while other design elements come from the Sultanate of Deli on Sumatra island. The pulpit (minbar) inside the mosque is very beautiful, especially the unique Arabic calligraphy wood carvings at the top.



















During the reign of Sultan Aladdin Sulaiman Shah of Selangor, the Sultan built Alam Shah Palace in Klang to Aladdin Palace in Jugra. After that, Klang became the royal city of Selangor, and various Selangor royal ceremonies were held there.

Although Alam Shah Palace is not open to the public, the Sultan Sulaiman Royal Mosque right next to it is definitely worth a visit. The Sultan Sulaiman Royal Mosque was a gift from the British to Sultan Sulaiman at the time to replace the Pengkalan Batu Mosque, which was demolished to build the Klang train station. The mosque was built between 1932 and 1933. Once finished, it was the largest mosque in the Federated Malay States at the time, and it has remained the royal mosque for the Sultan of Selangor ever since.

Unlike the Moorish Revival style common in Malaysia during the early 20th century, the Sultan Sulaiman Royal Mosque uses the Art Deco style. The mosque was designed by Leofric Kesteven from the UK, who served as the president of the Institute of Architects Malaya from 1931 to 1933. Reinforced concrete expert John Thomas Chester and Singapore-based Italian sculptor Rodolfo Nolli also helped with the construction. The Art Deco style was popular in Europe and America during the 1920s and 1930s. This style is known for using reinforced concrete and features clean, simple lines that make it unique.



















Behind the Sultan Sulaiman Royal Mosque is the Selangor Royal Mausoleum. It holds the graves of Sultan Alaeddin Sulaiman Shah (reigned 1896-1938), Sultan Hisamuddin Shah (reigned 1938-42, 1945-60), Sultan Musa (reigned 1942-45), and Sultan Salahuddin Abdul Aziz Shah (reigned 1960-2001), covering the entire history of the Sultans of Selangor in the 20th century.













The Sultan Abdul Aziz Royal Gallery is in the center of old Klang. It was originally the Sultan Sulaiman Building, which Sultan Alaeddin Sulaiman Shah ordered to be built in 1909. It was designed by the famous architect Arthur Benison Hubback, who also designed the Kuala Lumpur Railway Station, Jamek Mosque, and the National Textile Museum. The building was once used as a land and administration office by the British, and it served as a Japanese military headquarters during World War II. In 2001, it became a royal gallery to honor Sultan Salahuddin Abdul Aziz Shah.

Sultan Salahuddin Abdul Aziz Shah reigned from 1960 to 2001. In 1974, he signed an agreement with the Malaysian federal government to separate Kuala Lumpur from Selangor and establish the Federal Territory of Kuala Lumpur. In 1978, the Sultan officially ordered the capital of Selangor to move to Shah Alam. The name Shah Alam honors his father, Sultan Hisamuddin Alam Shah.















The Sultan Abdul Aziz Royal Gallery has detailed information about the Sultans of Selangor and many items from the Sultan's collection.

The incense burner passed down through generations of the Selangor Sultan's family is used for various important occasions.



The ceremonial robe worn by Sultan Hisamuddin Alam Shah at his 1939 coronation.





The hat worn by Sultan Hisamuddin in the 1950s.



The chair used by Sultan Musa around 1940.



Crown Prince Abdul Aziz wearing traditional Malay clothing while studying in the United Kingdom in 1951.



The songkok caps worn by Sultan Abdul Aziz during different periods.





In the 19th century, the demand for tin from the West grew, causing the tin mining industry in Selangor to expand rapidly. This led to the quick rise of Klang's status. The railway connecting Kuala Lumpur and Klang officially opened in 1890. Port Klang was completed in 1901. Many Chinese and Indian people came to Klang to make a living, and the old town of Klang began to take shape.

Today, the shophouse area of Klang's old town has a lively Little India district. The street is lined with shops selling Indian clothing, jewelry, and flowers. Most owners have been in business for three generations. Their ancestors were mostly Tamils from South India, along with some Telugus and Punjabis.



















A night view of Little India in Klang.



















South Indian Tamil Muslims established a place of worship in Klang as early as 1890. In 1904, Tamil Muslim merchants raised funds to build the Klang Indian Mosque (Klang Indian Mosque). The mosque was rebuilt twice, in 1974 and 2007, and it has now become a landmark in Klang's Little India.













I caught the Tamil Pongal festival celebration in Klang's Little India, where a stage was set up behind the mosque for various dance performances. Pongal is the harvest festival for Tamil people. It falls on the first day of the tenth month of the Tamil solar calendar, marking the end of the winter solstice as the sun begins its move north.

After walking through Little India in Klang, I had a late-night snack at a Tamil mamak stall. Dipping flatbread into curry is simple and comforting. Walking through old towns in Malaysia, you often see 24-hour Tamil mamak stalls. They are very convenient for travelers.

Starting in the 18th century, Tamil people from southeastern India and northern Sri Lanka migrated along the Indian Ocean to the Malay Peninsula. In Malaysia, Tamil people are called Mamak, which comes from the Tamil word for uncle (maa-ma). That is why Tamil restaurant stalls are also known as mamak stalls.









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Summary: Halal Travel Guide: Johor Bahru - Sultanate History, Mosques and Muslim Heritage is presented here as a firsthand travel account in clear, natural English. The account focuses on Johor Bahru, Muslim Heritage, Mosques while preserving the names, places, food, photos, and historical details from the Chinese source.

In 1511, the Malacca Sultanate was invaded by the Portuguese. After the last Sultan of Malacca, Mahmud Shah, died in 1528, his son Alauddin Riayat Shah II became the Sultan in Johor, and he was known as the Sultan of Johor from then on. The history of the Johor Sultanate includes three dynasties: the Old Johor Dynasty, the Johor Bendahara Dynasty, and the Johor Temenggong Dynasty. Temenggong is an ancient Malay and Javanese noble title. Monarchs could appoint people with this title to rule border regions as regents or governors. In 1855, Sultan Ali of Johor signed a treaty with the British in Singapore. He agreed to hand over most of his power to Temenggong Ibrahim of Johor, who officially took the throne as the Sultan of Johor in 1858.

As early as 1844, Temenggong Ibrahim encouraged Chinese and Javanese people to move to the Malay fishing village of Tanjung Puteri in southern Johor to open ports and clear land. The Chinese grew sugarcane and pepper here, while the Javanese dug canals, built roads, and planted coconuts. In 1866, this place was officially named Johor Bahru, which is known as Xinshan in Chinese. In 1889, Sultan Abu Bakar succeeded to the throne and officially moved the royal capital to Johor Bahru.



Sultan Abu Bakar Mosque (Masjid Negeri Sultan Abu Bakar) was ordered to be built by Sultan Abu Bakar in 1892 and was officially completed in 1900. It is a very unique Victorian-style mosque in Malaysia. The mosque sits on a hilltop beside Skudai Road in Johor Bahru, overlooking the Straits of Johor and facing Singapore across the sea.

Victorian style is a revivalist architectural style that formed during the reign of Queen Victoria of the United Kingdom (reigned 1837-1901). Due to the pro-British sentiment of the Johor Sultanate at the time, many official buildings were constructed in the British style, and Sultan Abu Bakar Mosque is a prime example. The minaret of Sultan Abu Bakar Mosque was modeled after 19th-century British clock towers while incorporating some Moorish architectural elements. Looking up at the minaret, it appears very magnificent.













We performed namaz inside the mosque. The main prayer hall is dominated by yellow tones, with the golden roof and pale yellow walls complementing each other to look very elegant. In the center of the main hall stands a minbar with a metallic, mechanical look, giving it a strong Victorian-era steampunk feel.









The Mahmoodiah Royal Mausoleum (Makam Diraja Mahmoodiah) is the royal burial ground for the Sultans of Johor. It was built in 1895 for the burial of Sultan Abu Bakar of Johor. Since then, it has served as the final resting place for all subsequent Sultans of Johor and many members of the royal family. Johor's Chief Ministers and many other important figures are also buried here. Like the Sultan Abu Bakar Mosque built during the same period, the Mahmoodiah Royal Mausoleum uses Victorian architectural style while incorporating some Moorish architectural elements.

Sultan Abu Bakar was the first Sultan of modern Johor. Because he pushed hard for modernization, Johor became the fastest-progressing state at the time, earning him the title 'Father of Modern Johor'. Sultan Abu Bakar is most famous for the 'Kangchu system'. This policy encouraged large numbers of Chinese people to immigrate to Johor Bahru, which brought great wealth to Johor. At the same time, under the rule of Sultan Abu Bakar, his friendship with Queen Victoria allowed the Sultanate of Johor to maintain its independence. The Johor state flag could fly on a flagpole at the same height as the British Union Jack. The Johor State Constitution of 1895 was the first constitution in the Malay Peninsula, and it is still used by the state of Johor today.







On the east side of the cemetery stands the Kampung Mahmoodiah Mosque (Masjid Kampung Mahmoodiah), which shares the same style as the mausoleum. This mosque was first built in 1926 as a small mosque, and it was only upgraded to a Jumu'ah mosque in 2023.







In the afternoon, we performed the Asr namaz at the Pasir Pelangi Royal Mosque (Masjid Diraja Pasir Pelangi). The Pasir Pelangi Royal Mosque was built in 1911 next to the Johor Sultan's Pasir Pelangi Palace. The mosque features a neoclassical style that shows a clear British influence.

















We visited an exhibition at the Johor Art Gallery. It features many works by Johor artists, including landscapes of buildings, local customs, and pieces that combine calligraphy with fine art.



















A staff member at the Johor Art Gallery guided us through a hands-on experience with traditional tie-dye. The gallery also displays various colorful paintings by local artists. The traditional Malay snack stall at the entrance of the art gallery is also very famous. We were short on time and didn't get to eat there, which was a shame.



















The courtyard of the Johor Art Gallery has restored several traditional Johor Malay buildings. A staff member explained Johor Malay culture to us, and we had a lot of fun trying on traditional Johor Malay clothing for free photos.



















Besides Malay and Chinese people, there are also many Indian people in Johor Bahru. On Jalan Dhoby in the old town of Johor Bahru, there is a traditional bakery called Salahuddin Bakery that has been open for over 80 years. The founder came to Malaysia from New Delhi in 1925 and opened the current bakery in 1937. It has now been passed down through four generations. His shop still uses a traditional wood-fired oven to bake bread, creating a taste of childhood for generations of people in Johor Bahru.











Their most famous specialty is the curry puff (karipap). The word 'Kari' in this name means 'sauce' in the South Asian Tamil language, while 'pap' comes from the Hokkien word for 'puff'. Curry puffs made by Malaysian Indians have flaky, layered pastry. The fillings are very spicy and include vegetarian options like potato and onion curry, as well as chicken or mutton meat fillings.







In the evening, we performed the evening prayer (namaz) at the Indian mosque in the old town of Johor Bahru. The Indian mosque in Johor Bahru was built in the 1950s. It started as a small prayer hall (surau) for an initial community of 300 people. As the Indian community grew, the mosque was rebuilt and finally became a Friday mosque (Masjid) in 1994.



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