Beijing Halal Diary in the Spring of 2021 (Part 1B-2)
Reposted from the web
Summary: Beijing Halal Diary in the Spring of 2021 (Part 1B-2) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
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Summary: Beijing Halal Diary in the Spring of 2021 (Part 1B-2) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
Collapse Read »
Beijing Halal Diary in the Spring of 2021 (Part 2A)
Reposted from the web
Summary: Beijing Halal Diary in the Spring of 2021 (Part 2A) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
April 26, Iftar at Nandouya Mosque.
Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. After eating, we took a stroll through the hutong to digest.
April 27, Iftar at Dongzhimenwai Mosque.
April 28, Iftar at Tongjuyuan, a stone-pot barbecue restaurant in Ciqikou.
For Iftar, we went to Tongjuyuan, a newly opened stone-pot barbecue restaurant in Ciqikou. I really enjoyed the black pepper beef stone-pot rice. Their lamb is quite tender. The owner said he has run a beef and lamb shop in Niujie for twenty years and has his own cold storage.
May 6, Ramadan set menu at the Turkish restaurant Xitingxiuse.
For Iftar, we had the Ramadan set menu at the Turkish restaurant Xitingxiuse in Xinyuanli. There are two types, chicken and lamb, and the offerings change daily. The lamb we had yesterday was Karabakh Pilaf, and the chicken was grilled chicken wings.
Karabakh is a region on the border of Azerbaijan and Armenia. The name comes from the Turkic word 'Kara' (black) and the Persian word 'Bagh' (garden). Currently, it is mostly inhabited by Azerbaijanis. The Karabakh Pilaf we ate was stewed lamb with apricots. The yellow rice was colored with saffron water. When I was traveling in Baku before, I ate this kind of apricot and saffron pilaf while listening to Azerbaijani mugham, so it felt very familiar to eat it this time.
Besides the main course, the set menu included classic red lentil soup. The side dishes were hummus, yogurt with eggplant sauce, carrot and cheese dip, and a nut and bell pepper salad. The staple food was spinach Pide; the spinach and cheese were quite delicious. The drinks were Ayran and black tea. Their Ayran is not particularly sour. Finally, there was rice pudding and semolina for dessert.
Overall, this set menu is quite good value for the embassy district!
May 9, Iftar at home.
For Iftar today, I made lamb soup and braised hairtail, and Zainab roasted sweet potatoes. The lamb front leg was brought back from Urumqi.
May 10, Ziguangyuan at the North Gate of Ritan.
Iftar at Nanxiapo; their place is truly the most abundant! Then we went to Ziguangyuan at the North Gate of Ritan to eat roast duck, ma doufu (fermented bean curd), stir-fried wild mushrooms, and mustard duck webs. Their environment is better than the Dongdaqiao branch I usually go to. I eat Ziguangyuan's roast duck about once a month. If I don't eat it for a while, I miss it. This is the first time since Ramadan started. The ma doufu is darker than usual, perhaps because they used more pickled mustard greens. The wild mushrooms were stir-fried with sauce, which is especially suitable for Beijingers to eat with rice. Zainab thought it was too sweet, so I packed it up to eat for Suhoor today.
Collapse Read »
Summary: Beijing Halal Diary in the Spring of 2021 (Part 2A) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
April 26, Iftar at Nandouya Mosque.
Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. After eating, we took a stroll through the hutong to digest.
April 27, Iftar at Dongzhimenwai Mosque.
April 28, Iftar at Tongjuyuan, a stone-pot barbecue restaurant in Ciqikou.
For Iftar, we went to Tongjuyuan, a newly opened stone-pot barbecue restaurant in Ciqikou. I really enjoyed the black pepper beef stone-pot rice. Their lamb is quite tender. The owner said he has run a beef and lamb shop in Niujie for twenty years and has his own cold storage.
May 6, Ramadan set menu at the Turkish restaurant Xitingxiuse.
For Iftar, we had the Ramadan set menu at the Turkish restaurant Xitingxiuse in Xinyuanli. There are two types, chicken and lamb, and the offerings change daily. The lamb we had yesterday was Karabakh Pilaf, and the chicken was grilled chicken wings.
Karabakh is a region on the border of Azerbaijan and Armenia. The name comes from the Turkic word 'Kara' (black) and the Persian word 'Bagh' (garden). Currently, it is mostly inhabited by Azerbaijanis. The Karabakh Pilaf we ate was stewed lamb with apricots. The yellow rice was colored with saffron water. When I was traveling in Baku before, I ate this kind of apricot and saffron pilaf while listening to Azerbaijani mugham, so it felt very familiar to eat it this time.
Besides the main course, the set menu included classic red lentil soup. The side dishes were hummus, yogurt with eggplant sauce, carrot and cheese dip, and a nut and bell pepper salad. The staple food was spinach Pide; the spinach and cheese were quite delicious. The drinks were Ayran and black tea. Their Ayran is not particularly sour. Finally, there was rice pudding and semolina for dessert.
Overall, this set menu is quite good value for the embassy district!
May 9, Iftar at home.
For Iftar today, I made lamb soup and braised hairtail, and Zainab roasted sweet potatoes. The lamb front leg was brought back from Urumqi.
May 10, Ziguangyuan at the North Gate of Ritan.
Iftar at Nanxiapo; their place is truly the most abundant! Then we went to Ziguangyuan at the North Gate of Ritan to eat roast duck, ma doufu (fermented bean curd), stir-fried wild mushrooms, and mustard duck webs. Their environment is better than the Dongdaqiao branch I usually go to. I eat Ziguangyuan's roast duck about once a month. If I don't eat it for a while, I miss it. This is the first time since Ramadan started. The ma doufu is darker than usual, perhaps because they used more pickled mustard greens. The wild mushrooms were stir-fried with sauce, which is especially suitable for Beijingers to eat with rice. Zainab thought it was too sweet, so I packed it up to eat for Suhoor today.
Collapse Read »
Beijing Halal Diary in the Spring of 2021 (Part 1B)
Reposted from the web
Summary: Beijing Halal Diary in the Spring of 2021 (Part 1B) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
March 23, Dongsi Shitiao Bridge Yanlanlou
In the evening at Yanlanlou at Dongsi Shitiao Bridge, it should be a franchise store, not a direct-operated one. I ordered hand-grabbed lamb chops, Jiangshui noodles, and Tianpeizi. The hand-grabbed lamb was a bit greasy, but overall it was okay.
March 25, Catfish and minced meat fried rice
I made catfish and minced meat fried rice in the evening. I've been cooking fish often lately.
April 9, Dongsi Shitiao Yanlanlou
In the evening at Yanlanlou in Dongsi Shitiao, I had clear-boiled lamb tendon, stir-fried lamb head meat, Saozi noodles, wild bracken, and Tianpeizi. The lamb head meat wasn't satisfying enough; I really miss the night markets in Linxia!
April 13, Minced meat pilaf made by Zainab
Minced meat pilaf made by Zainab, cucumber soup, steamed egg custard, stir-fried asparagus, and chicken skewers she bought back from Khan Baba.
April 14, Start of Fasting
Eating dates.
Iftar meal with cowpea Lagman.
April 15, Iftar
Catfish stewed with tofu, eggplant Lagman, stir-fried greens, and I also bought a big chicken leg at Yongshun Fried Chicken on Xueyuan South Road and heated it up in the oven.
April 16, Suhoor
For Jumu'ah, I bought lamb skewers at the Douban Hutong Mosque. For Iftar, I grilled lamb skewers and stewed beef bone soup.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
Collapse Read »
Summary: Beijing Halal Diary in the Spring of 2021 (Part 1B) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
March 23, Dongsi Shitiao Bridge Yanlanlou
In the evening at Yanlanlou at Dongsi Shitiao Bridge, it should be a franchise store, not a direct-operated one. I ordered hand-grabbed lamb chops, Jiangshui noodles, and Tianpeizi. The hand-grabbed lamb was a bit greasy, but overall it was okay.
March 25, Catfish and minced meat fried rice
I made catfish and minced meat fried rice in the evening. I've been cooking fish often lately.
April 9, Dongsi Shitiao Yanlanlou
In the evening at Yanlanlou in Dongsi Shitiao, I had clear-boiled lamb tendon, stir-fried lamb head meat, Saozi noodles, wild bracken, and Tianpeizi. The lamb head meat wasn't satisfying enough; I really miss the night markets in Linxia!
April 13, Minced meat pilaf made by Zainab
Minced meat pilaf made by Zainab, cucumber soup, steamed egg custard, stir-fried asparagus, and chicken skewers she bought back from Khan Baba.
April 14, Start of Fasting
Eating dates.
Iftar meal with cowpea Lagman.
April 15, Iftar
Catfish stewed with tofu, eggplant Lagman, stir-fried greens, and I also bought a big chicken leg at Yongshun Fried Chicken on Xueyuan South Road and heated it up in the oven.
April 16, Suhoor
For Jumu'ah, I bought lamb skewers at the Douban Hutong Mosque. For Iftar, I grilled lamb skewers and stewed beef bone soup.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
Collapse Read »
Beijing Halal Diary in the Spring of 2021 (Part 1)
Reposted from the web
Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 1). Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign restaurants.
March 4, Nanmen Xiaoguan
In the evening, I ate at Nanmen Xiaoguan, a subsidiary of Nanmen Shuanrou, inside the Guomao Shopping Center. I had fermented bean curd edamame, braised chicken feet, eggplant in burnt sauce, winter melon and meatball soup, and 'Ta Si Mi' (sweetened beef). The braised chicken feet were very soft and tender, and the winter melon and meatball soup tasted like home-cooked food; it felt very comforting. The 'Ta Si Mi' was very much to my taste. Even though I wasn't very hungry, I ate two bowls of rice to satisfy myself (people from other places might find it sweet, but Beijingers really love this flavor).
It is rare to find such an affordable and delicious Beijing Halal restaurant inside the Guomao Shopping Center; I really wouldn't have discovered it if a friend hadn't recommended it. Next time I want to try rice-friendly dishes like braised oxtail and scallion-fried lamb. I'll choose this place whenever I'm in the Guomao area in the future.
March 5, Jingzhe Oil Tea Egg
Today is Jingzhe (Awakening of Insects), and Zainab made the Jingzhe oil tea egg, a specialty of the Xinjiang Hui people. Zainab used to drink it every year when she was in Urumqi, but I had never heard of it in Beijing.
The way to make Jingzhe oil tea egg is to stir-fry eggs in lamb fat, add raisins, walnut kernels, and rock sugar, and then pour strong tea over it; in Xinjiang, they generally use Fuzhuan tea.
The Lagman I made
March 6, Sauce Meat Roll with Pancake
At noon, I bought spiced beef and beef tendon at Jubao Yuan in Dongsi, and dipped them in garlic sauce to roll in pancakes.
March 6, Guhuai Street Mawu Beiyuan Branch
In the evening, I went to Mawu on Guhuai Street at Nuanshan Life in Beiyuan and ordered a mix of hot and sour soup and tofu pudding, along with pan-fried buns. There are many fun things in the Nuannuan Collection in the basement of Nuanshan Life. I bought several beautiful dresses for Zainab at a vintage clothing store.
March 7, Syrian restaurant BRBR in Wudaokou
I ate at the Syrian restaurant BRBR in Wudaokou at noon. I had heard of them for a long time, but since I live in the city and it's too far away, I had never eaten there. This was my first time. I have to say, this place is so popular! We went after two o'clock and still had to wait a long time for a table; it was full of young people.
Syrian food is also a standard Levantine cuisine. The most classic dishes are Hummus and Falafel, but we didn't order them this time. We ordered lentil soup, a mixed grill platter (Shuqaf lamb skewers, traditional Kabab, chicken skewers, and chicken wings), half a roasted chicken, hummus with tahini, and lemon mint.
A special feature this time was eating the traditional Arabic Mandi lamb rice. Mandi originated in Yemen and is popular in the Arabian Peninsula, Egypt, and the Levant. Mandi is usually made with rice, meat (lamb, camel, or chicken), and Hawaij spices. Hawaij is also a special spice originating from Yemen, which can be used for cooking rice, soup, and coffee. Its main ingredients are cumin, black pepper, turmeric, and cardamom. The texture of Mandi is drier than regular curry rice.
March 11, Liu Ji Mending Baodu
Zainab has been working overtime at night these past two days, so I've been eating Zha Jiang Mian (noodles with soybean paste) at Liu Ji Mending Baodu in Hongmiao for two days in a row. I love it so much; Zha Jiang Mian is my nostalgia! I also ordered lamb skewers and a small bowl of beef. Their small bowl of beef is a bit dry and not recommended. If you want to eat it, you should go to Baodu Xiaobaimao. I've been eating their big lamb skewers for years, and they are undeniably delicious. Then I listened to Old Man Liu chatting with people. The old man is over eighty, still loves to go to Sanya, and often plays table tennis. He's quite something.
March 12, Changying Qin'gu
A rainy day in Beijing is perfect for having beef soybean paste soup at Qin'gu in Changying! Then I bought two Tangjuanguo and a box of Aiwowo at Kaiyizhai by the mosque gate.
March 19, Douban Hutong Xinyuezhai
I ate stir-fried lamb liver and a small bowl of beef at Xinyuezhai in Douban Hutong at noon.
March 20, Dapanji made by Zainab
In the evening, Zainab made Dapanji (big plate chicken). I love it so much; it's really authentic.
March 21, Dachangying Restaurant
At noon, I went to Dachangying Restaurant to eat the 148-yuan four-person set meal I bought on Lianlian. Their location is really not very good. A Halal Japanese restaurant opened there before but closed after only a few visits. Later, after they released the Lianlian four-person meal, it suddenly became popular, and everyone was eating the set meal. The four-person set includes Yellow River carp, half a roast duck, deep-fried crispy meat, West Lake beef soup, Qianlong cabbage, corn with pine nuts, flavored eggplant, and pear soup. Overall, their food is a bit sweet. The carp tastes very good, and the others are relatively average, but the set meal is really worth it. I guess there will be fewer people once the set meal period is over.
March 23, Dongsi Shitiao Bridge Yanlanlou
In the evening at Yanlanlou at Dongsi Shitiao Bridge, it should be a franchise store, not a direct-operated one. I ordered hand-grabbed lamb chops, Jiangshui noodles, and Tianpeizi. The hand-grabbed lamb was a bit greasy, but overall it was okay.
March 25, Catfish and minced meat fried rice
I made catfish and minced meat fried rice in the evening. I've been cooking fish often lately.
April 9, Dongsi Shitiao Yanlanlou
In the evening at Yanlanlou in Dongsi Shitiao, I had clear-boiled lamb tendon, stir-fried lamb head meat, Saozi noodles, wild bracken, and Tianpeizi. The lamb head meat wasn't satisfying enough; I really miss the night markets in Linxia!
April 13, Minced meat pilaf made by Zainab
Minced meat pilaf made by Zainab, cucumber soup, steamed egg custard, stir-fried asparagus, and chicken skewers she bought back from Khan Baba.
April 14, Start of Fasting
Eating dates.
Iftar meal with cowpea Lagman.
April 15, Iftar
Catfish stewed with tofu, eggplant Lagman, stir-fried greens, and I also bought a big chicken leg at Yongshun Fried Chicken on Xueyuan South Road and heated it up in the oven.
April 16, Suhoor
For Jumu'ah, I bought lamb skewers at the Douban Hutong Mosque. For Iftar, I grilled lamb skewers and stewed beef bone soup.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
Collapse Read »
Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 1). Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign restaurants.
March 4, Nanmen Xiaoguan
In the evening, I ate at Nanmen Xiaoguan, a subsidiary of Nanmen Shuanrou, inside the Guomao Shopping Center. I had fermented bean curd edamame, braised chicken feet, eggplant in burnt sauce, winter melon and meatball soup, and 'Ta Si Mi' (sweetened beef). The braised chicken feet were very soft and tender, and the winter melon and meatball soup tasted like home-cooked food; it felt very comforting. The 'Ta Si Mi' was very much to my taste. Even though I wasn't very hungry, I ate two bowls of rice to satisfy myself (people from other places might find it sweet, but Beijingers really love this flavor).
It is rare to find such an affordable and delicious Beijing Halal restaurant inside the Guomao Shopping Center; I really wouldn't have discovered it if a friend hadn't recommended it. Next time I want to try rice-friendly dishes like braised oxtail and scallion-fried lamb. I'll choose this place whenever I'm in the Guomao area in the future.
March 5, Jingzhe Oil Tea Egg
Today is Jingzhe (Awakening of Insects), and Zainab made the Jingzhe oil tea egg, a specialty of the Xinjiang Hui people. Zainab used to drink it every year when she was in Urumqi, but I had never heard of it in Beijing.
The way to make Jingzhe oil tea egg is to stir-fry eggs in lamb fat, add raisins, walnut kernels, and rock sugar, and then pour strong tea over it; in Xinjiang, they generally use Fuzhuan tea.
The Lagman I made
March 6, Sauce Meat Roll with Pancake
At noon, I bought spiced beef and beef tendon at Jubao Yuan in Dongsi, and dipped them in garlic sauce to roll in pancakes.
March 6, Guhuai Street Mawu Beiyuan Branch
In the evening, I went to Mawu on Guhuai Street at Nuanshan Life in Beiyuan and ordered a mix of hot and sour soup and tofu pudding, along with pan-fried buns. There are many fun things in the Nuannuan Collection in the basement of Nuanshan Life. I bought several beautiful dresses for Zainab at a vintage clothing store.
March 7, Syrian restaurant BRBR in Wudaokou
I ate at the Syrian restaurant BRBR in Wudaokou at noon. I had heard of them for a long time, but since I live in the city and it's too far away, I had never eaten there. This was my first time. I have to say, this place is so popular! We went after two o'clock and still had to wait a long time for a table; it was full of young people.
Syrian food is also a standard Levantine cuisine. The most classic dishes are Hummus and Falafel, but we didn't order them this time. We ordered lentil soup, a mixed grill platter (Shuqaf lamb skewers, traditional Kabab, chicken skewers, and chicken wings), half a roasted chicken, hummus with tahini, and lemon mint.
A special feature this time was eating the traditional Arabic Mandi lamb rice. Mandi originated in Yemen and is popular in the Arabian Peninsula, Egypt, and the Levant. Mandi is usually made with rice, meat (lamb, camel, or chicken), and Hawaij spices. Hawaij is also a special spice originating from Yemen, which can be used for cooking rice, soup, and coffee. Its main ingredients are cumin, black pepper, turmeric, and cardamom. The texture of Mandi is drier than regular curry rice.
March 11, Liu Ji Mending Baodu
Zainab has been working overtime at night these past two days, so I've been eating Zha Jiang Mian (noodles with soybean paste) at Liu Ji Mending Baodu in Hongmiao for two days in a row. I love it so much; Zha Jiang Mian is my nostalgia! I also ordered lamb skewers and a small bowl of beef. Their small bowl of beef is a bit dry and not recommended. If you want to eat it, you should go to Baodu Xiaobaimao. I've been eating their big lamb skewers for years, and they are undeniably delicious. Then I listened to Old Man Liu chatting with people. The old man is over eighty, still loves to go to Sanya, and often plays table tennis. He's quite something.
March 12, Changying Qin'gu
A rainy day in Beijing is perfect for having beef soybean paste soup at Qin'gu in Changying! Then I bought two Tangjuanguo and a box of Aiwowo at Kaiyizhai by the mosque gate.
March 19, Douban Hutong Xinyuezhai
I ate stir-fried lamb liver and a small bowl of beef at Xinyuezhai in Douban Hutong at noon.
March 20, Dapanji made by Zainab
In the evening, Zainab made Dapanji (big plate chicken). I love it so much; it's really authentic.
March 21, Dachangying Restaurant
At noon, I went to Dachangying Restaurant to eat the 148-yuan four-person set meal I bought on Lianlian. Their location is really not very good. A Halal Japanese restaurant opened there before but closed after only a few visits. Later, after they released the Lianlian four-person meal, it suddenly became popular, and everyone was eating the set meal. The four-person set includes Yellow River carp, half a roast duck, deep-fried crispy meat, West Lake beef soup, Qianlong cabbage, corn with pine nuts, flavored eggplant, and pear soup. Overall, their food is a bit sweet. The carp tastes very good, and the others are relatively average, but the set meal is really worth it. I guess there will be fewer people once the set meal period is over.
March 23, Dongsi Shitiao Bridge Yanlanlou
In the evening at Yanlanlou at Dongsi Shitiao Bridge, it should be a franchise store, not a direct-operated one. I ordered hand-grabbed lamb chops, Jiangshui noodles, and Tianpeizi. The hand-grabbed lamb was a bit greasy, but overall it was okay.
March 25, Catfish and minced meat fried rice
I made catfish and minced meat fried rice in the evening. I've been cooking fish often lately.
April 9, Dongsi Shitiao Yanlanlou
In the evening at Yanlanlou in Dongsi Shitiao, I had clear-boiled lamb tendon, stir-fried lamb head meat, Saozi noodles, wild bracken, and Tianpeizi. The lamb head meat wasn't satisfying enough; I really miss the night markets in Linxia!
April 13, Minced meat pilaf made by Zainab
Minced meat pilaf made by Zainab, cucumber soup, steamed egg custard, stir-fried asparagus, and chicken skewers she bought back from Khan Baba.
April 14, Start of Fasting
Eating dates.
Iftar meal with cowpea Lagman.
April 15, Iftar
Catfish stewed with tofu, eggplant Lagman, stir-fried greens, and I also bought a big chicken leg at Yongshun Fried Chicken on Xueyuan South Road and heated it up in the oven.
April 16, Suhoor
For Jumu'ah, I bought lamb skewers at the Douban Hutong Mosque. For Iftar, I grilled lamb skewers and stewed beef bone soup.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
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Beijing Halal Diary in the Spring of 2021 (Part 2)
Reposted from the web
Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 2). Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
April 26, Iftar at Nandouya Mosque.
Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. After eating, we took a stroll through the hutong to digest.
April 27, Iftar at Dongzhimenwai Mosque.
April 28, Iftar at Tongjuyuan, a stone-pot barbecue restaurant in Ciqikou.
For Iftar, we went to Tongjuyuan, a newly opened stone-pot barbecue restaurant in Ciqikou. I really enjoyed the black pepper beef stone-pot rice. Their lamb is quite tender. The owner said he has run a beef and lamb shop in Niujie for twenty years and has his own cold storage.
May 6, Ramadan set menu at the Turkish restaurant Xitingxiuse.
For Iftar, we had the Ramadan set menu at the Turkish restaurant Xitingxiuse in Xinyuanli. There are two types, chicken and lamb, and the offerings change daily. The lamb we had yesterday was Karabakh Pilaf, and the chicken was grilled chicken wings.
Karabakh is a region on the border of Azerbaijan and Armenia. The name comes from the Turkic word 'Kara' (black) and the Persian word 'Bagh' (garden). Currently, it is mostly inhabited by Azerbaijanis. The Karabakh Pilaf we ate was stewed lamb with apricots. The yellow rice was colored with saffron water. When I was traveling in Baku before, I ate this kind of apricot and saffron pilaf while listening to Azerbaijani mugham, so it felt very familiar to eat it this time.
Besides the main course, the set menu included classic red lentil soup. The side dishes were hummus, yogurt with eggplant sauce, carrot and cheese dip, and a nut and bell pepper salad. The staple food was spinach Pide; the spinach and cheese were quite delicious. The drinks were Ayran and black tea. Their Ayran is not particularly sour. Finally, there was rice pudding and semolina for dessert.
Overall, this set menu is quite good value for the embassy district!
May 9, Iftar at home.
For Iftar today, I made lamb soup and braised hairtail, and Zainab roasted sweet potatoes. The lamb front leg was brought back from Urumqi.
May 10, Ziguangyuan at the North Gate of Ritan.
Iftar at Nanxiapo; their place is truly the most abundant! Then we went to Ziguangyuan at the North Gate of Ritan to eat roast duck, ma doufu (fermented bean curd), stir-fried wild mushrooms, and mustard duck webs. Their environment is better than the Dongdaqiao branch I usually go to. I eat Ziguangyuan's roast duck about once a month. If I don't eat it for a while, I miss it. This is the first time since Ramadan started. The ma doufu is darker than usual, perhaps because they used more pickled mustard greens. The wild mushrooms were stir-fried with sauce, which is especially suitable for Beijingers to eat with rice. Zainab thought it was too sweet, so I packed it up to eat for Suhoor today.
May 12, Jia San Baozi at White Cloud Temple.
For the last Iftar of Ramadan, we went to Jia San at White Cloud Temple to eat beef soup dumplings, lamb paomo, colorful ginseng fruit, and lamb skewers. Their service is really good. After telling the waiter it was for Iftar, he helped us plan what to serve first and what to serve later so it wouldn't get cold.
May 13, Eid al-Fitr buffet at Jianzhai.
After the Eid prayer, everyone gathered on the roof of the century-old Jianzhai shop on Yangmeizhu Xiejie outside Qianmen for a buffet. The 21st-generation descendant of Wang Huihui from Jiantang personally fried the youxiang for us. It was super delicious, with a chewy texture and not hard at all. We also ate old Beijing Hui-style stewed beef and sugar-rolled fruit. The beef is brought in from Niujie every morning and stewed fresh, never overnight. Sugar-rolled fruit is made by steaming yams with dates and raisins, then stir-frying them in sugar, which is very time-consuming.
In addition to old Beijing specialties, there were chicken curry, tomato pasta, fried cod fillets, fruit salad, and small cream cakes. It was very satisfying!
May 16, Wangasi in Sanlitun.
At Wangasi Potato Slices in Sanlitun, we had noodle soup and sweet fermented milk yogurt. Later, we went back to buy milk and egg fermented rice. Their shop is a Lanzhou snack bar that has been open in Beijing for several years.
May 19, Muyixuan in Ping'anli.
Lamb tail, lamb chops, and lamb spine hot pot at Muyixuan in Ping'anli. The last time I ate it was before Ramadan; I love it so much.
May 23, Buffet at Xinjiang Mansion.
We had a buffet at Xinjiang Mansion at noon. The value for money is not particularly high, but they have pilaf, mixed noodles, barbecue, and lamb bones.
May 31, Family dinner.
We bought spiced beef, beef tendon, liangpi, and sesame flatbread at the Ziguangyuan snack shop in Panjiayuan. If you spend over one hundred, you get a duck frame for free. Back home, I split the duck frame in two: half for cabbage and tofu soup, and half stir-fried with cumin. We ate the spiced beef and beef tendon with garlic sauce in sesame flatbread, and also made coconut curry fish, stir-fried bitter melon, broccoli with carrots, and garlic sprouts with meat.
Collapse Read »
Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 2). Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
April 26, Iftar at Nandouya Mosque.
Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. After eating, we took a stroll through the hutong to digest.
April 27, Iftar at Dongzhimenwai Mosque.
April 28, Iftar at Tongjuyuan, a stone-pot barbecue restaurant in Ciqikou.
For Iftar, we went to Tongjuyuan, a newly opened stone-pot barbecue restaurant in Ciqikou. I really enjoyed the black pepper beef stone-pot rice. Their lamb is quite tender. The owner said he has run a beef and lamb shop in Niujie for twenty years and has his own cold storage.
May 6, Ramadan set menu at the Turkish restaurant Xitingxiuse.
For Iftar, we had the Ramadan set menu at the Turkish restaurant Xitingxiuse in Xinyuanli. There are two types, chicken and lamb, and the offerings change daily. The lamb we had yesterday was Karabakh Pilaf, and the chicken was grilled chicken wings.
Karabakh is a region on the border of Azerbaijan and Armenia. The name comes from the Turkic word 'Kara' (black) and the Persian word 'Bagh' (garden). Currently, it is mostly inhabited by Azerbaijanis. The Karabakh Pilaf we ate was stewed lamb with apricots. The yellow rice was colored with saffron water. When I was traveling in Baku before, I ate this kind of apricot and saffron pilaf while listening to Azerbaijani mugham, so it felt very familiar to eat it this time.
Besides the main course, the set menu included classic red lentil soup. The side dishes were hummus, yogurt with eggplant sauce, carrot and cheese dip, and a nut and bell pepper salad. The staple food was spinach Pide; the spinach and cheese were quite delicious. The drinks were Ayran and black tea. Their Ayran is not particularly sour. Finally, there was rice pudding and semolina for dessert.
Overall, this set menu is quite good value for the embassy district!
May 9, Iftar at home.
For Iftar today, I made lamb soup and braised hairtail, and Zainab roasted sweet potatoes. The lamb front leg was brought back from Urumqi.
May 10, Ziguangyuan at the North Gate of Ritan.
Iftar at Nanxiapo; their place is truly the most abundant! Then we went to Ziguangyuan at the North Gate of Ritan to eat roast duck, ma doufu (fermented bean curd), stir-fried wild mushrooms, and mustard duck webs. Their environment is better than the Dongdaqiao branch I usually go to. I eat Ziguangyuan's roast duck about once a month. If I don't eat it for a while, I miss it. This is the first time since Ramadan started. The ma doufu is darker than usual, perhaps because they used more pickled mustard greens. The wild mushrooms were stir-fried with sauce, which is especially suitable for Beijingers to eat with rice. Zainab thought it was too sweet, so I packed it up to eat for Suhoor today.
May 12, Jia San Baozi at White Cloud Temple.
For the last Iftar of Ramadan, we went to Jia San at White Cloud Temple to eat beef soup dumplings, lamb paomo, colorful ginseng fruit, and lamb skewers. Their service is really good. After telling the waiter it was for Iftar, he helped us plan what to serve first and what to serve later so it wouldn't get cold.
May 13, Eid al-Fitr buffet at Jianzhai.
After the Eid prayer, everyone gathered on the roof of the century-old Jianzhai shop on Yangmeizhu Xiejie outside Qianmen for a buffet. The 21st-generation descendant of Wang Huihui from Jiantang personally fried the youxiang for us. It was super delicious, with a chewy texture and not hard at all. We also ate old Beijing Hui-style stewed beef and sugar-rolled fruit. The beef is brought in from Niujie every morning and stewed fresh, never overnight. Sugar-rolled fruit is made by steaming yams with dates and raisins, then stir-frying them in sugar, which is very time-consuming.
In addition to old Beijing specialties, there were chicken curry, tomato pasta, fried cod fillets, fruit salad, and small cream cakes. It was very satisfying!
May 16, Wangasi in Sanlitun.
At Wangasi Potato Slices in Sanlitun, we had noodle soup and sweet fermented milk yogurt. Later, we went back to buy milk and egg fermented rice. Their shop is a Lanzhou snack bar that has been open in Beijing for several years.
May 19, Muyixuan in Ping'anli.
Lamb tail, lamb chops, and lamb spine hot pot at Muyixuan in Ping'anli. The last time I ate it was before Ramadan; I love it so much.
May 23, Buffet at Xinjiang Mansion.
We had a buffet at Xinjiang Mansion at noon. The value for money is not particularly high, but they have pilaf, mixed noodles, barbecue, and lamb bones.
May 31, Family dinner.
We bought spiced beef, beef tendon, liangpi, and sesame flatbread at the Ziguangyuan snack shop in Panjiayuan. If you spend over one hundred, you get a duck frame for free. Back home, I split the duck frame in two: half for cabbage and tofu soup, and half stir-fried with cumin. We ate the spiced beef and beef tendon with garlic sauce in sesame flatbread, and also made coconut curry fish, stir-fried bitter melon, broccoli with carrots, and garlic sprouts with meat.
Collapse Read »
Beijing Halal Diary in the Spring of 2021 (Part 1)
Reposted from the web
Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 1). Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign restaurants.
March 4, Nanmen Xiaoguan
In the evening, I ate at Nanmen Xiaoguan, a subsidiary of Nanmen Shuanrou, inside the Guomao Shopping Center. I had fermented bean curd edamame, braised chicken feet, eggplant in burnt sauce, winter melon and meatball soup, and 'Ta Si Mi' (sweetened beef). The braised chicken feet were very soft and tender, and the winter melon and meatball soup tasted like home-cooked food; it felt very comforting. The 'Ta Si Mi' was very much to my taste. Even though I wasn't very hungry, I ate two bowls of rice to satisfy myself (people from other places might find it sweet, but Beijingers really love this flavor).
It is rare to find such an affordable and delicious Beijing Halal restaurant inside the Guomao Shopping Center; I really wouldn't have discovered it if a friend hadn't recommended it. Next time I want to try rice-friendly dishes like braised oxtail and scallion-fried lamb. I'll choose this place whenever I'm in the Guomao area in the future.
March 5, Jingzhe Oil Tea Egg
Today is Jingzhe (Awakening of Insects), and Zainab made the Jingzhe oil tea egg, a specialty of the Xinjiang Hui people. Zainab used to drink it every year when she was in Urumqi, but I had never heard of it in Beijing.
The way to make Jingzhe oil tea egg is to stir-fry eggs in lamb fat, add raisins, walnut kernels, and rock sugar, and then pour strong tea over it; in Xinjiang, they generally use Fuzhuan tea.
The Lagman I made
March 6, Sauce Meat Roll with Pancake
At noon, I bought spiced beef and beef tendon at Jubao Yuan in Dongsi, and dipped them in garlic sauce to roll in pancakes.
March 6, Guhuai Street Mawu Beiyuan Branch
In the evening, I went to Mawu on Guhuai Street at Nuanshan Life in Beiyuan and ordered a mix of hot and sour soup and tofu pudding, along with pan-fried buns. There are many fun things in the Nuannuan Collection in the basement of Nuanshan Life. I bought several beautiful dresses for Zainab at a vintage clothing store.
March 7, Syrian restaurant BRBR in Wudaokou
I ate at the Syrian restaurant BRBR in Wudaokou at noon. I had heard of them for a long time, but since I live in the city and it's too far away, I had never eaten there. This was my first time. I have to say, this place is so popular! We went after two o'clock and still had to wait a long time for a table; it was full of young people.
Syrian food is also a standard Levantine cuisine. The most classic dishes are Hummus and Falafel, but we didn't order them this time. We ordered lentil soup, a mixed grill platter (Shuqaf lamb skewers, traditional Kabab, chicken skewers, and chicken wings), half a roasted chicken, hummus with tahini, and lemon mint.
A special feature this time was eating the traditional Arabic Mandi lamb rice. Mandi originated in Yemen and is popular in the Arabian Peninsula, Egypt, and the Levant. Mandi is usually made with rice, meat (lamb, camel, or chicken), and Hawaij spices. Hawaij is also a special spice originating from Yemen, which can be used for cooking rice, soup, and coffee. Its main ingredients are cumin, black pepper, turmeric, and cardamom. The texture of Mandi is drier than regular curry rice.
March 11, Liu Ji Mending Baodu
Zainab has been working overtime at night these past two days, so I've been eating Zha Jiang Mian (noodles with soybean paste) at Liu Ji Mending Baodu in Hongmiao for two days in a row. I love it so much; Zha Jiang Mian is my nostalgia! I also ordered lamb skewers and a small bowl of beef. Their small bowl of beef is a bit dry and not recommended. If you want to eat it, you should go to Baodu Xiaobaimao. I've been eating their big lamb skewers for years, and they are undeniably delicious. Then I listened to Old Man Liu chatting with people. The old man is over eighty, still loves to go to Sanya, and often plays table tennis. He's quite something.
March 12, Changying Qin'gu
A rainy day in Beijing is perfect for having beef soybean paste soup at Qin'gu in Changying! Then I bought two Tangjuanguo and a box of Aiwowo at Kaiyizhai by the mosque gate.
March 19, Douban Hutong Xinyuezhai
I ate stir-fried lamb liver and a small bowl of beef at Xinyuezhai in Douban Hutong at noon.
March 20, Dapanji made by Zainab
In the evening, Zainab made Dapanji (big plate chicken). I love it so much; it's really authentic.
March 21, Dachangying Restaurant
At noon, I went to Dachangying Restaurant to eat the 148-yuan four-person set meal I bought on Lianlian. Their location is really not very good. A Halal Japanese restaurant opened there before but closed after only a few visits. Later, after they released the Lianlian four-person meal, it suddenly became popular, and everyone was eating the set meal. The four-person set includes Yellow River carp, half a roast duck, deep-fried crispy meat, West Lake beef soup, Qianlong cabbage, corn with pine nuts, flavored eggplant, and pear soup. Overall, their food is a bit sweet. The carp tastes very good, and the others are relatively average, but the set meal is really worth it. I guess there will be fewer people once the set meal period is over.
March 23, Dongsi Shitiao Bridge Yanlanlou
In the evening at Yanlanlou at Dongsi Shitiao Bridge, it should be a franchise store, not a direct-operated one. I ordered hand-grabbed lamb chops, Jiangshui noodles, and Tianpeizi. The hand-grabbed lamb was a bit greasy, but overall it was okay.
March 25, Catfish and minced meat fried rice
I made catfish and minced meat fried rice in the evening. I've been cooking fish often lately.
April 9, Dongsi Shitiao Yanlanlou
In the evening at Yanlanlou in Dongsi Shitiao, I had clear-boiled lamb tendon, stir-fried lamb head meat, Saozi noodles, wild bracken, and Tianpeizi. The lamb head meat wasn't satisfying enough; I really miss the night markets in Linxia!
April 13, Minced meat pilaf made by Zainab
Minced meat pilaf made by Zainab, cucumber soup, steamed egg custard, stir-fried asparagus, and chicken skewers she bought back from Khan Baba.
April 14, Start of Fasting
Eating dates.
Iftar meal with cowpea Lagman.
April 15, Iftar
Catfish stewed with tofu, eggplant Lagman, stir-fried greens, and I also bought a big chicken leg at Yongshun Fried Chicken on Xueyuan South Road and heated it up in the oven.
April 16, Suhoor
For Jumu'ah, I bought lamb skewers at the Douban Hutong Mosque. For Iftar, I grilled lamb skewers and stewed beef bone soup.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
Collapse Read »
Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 1). Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign restaurants.
March 4, Nanmen Xiaoguan
In the evening, I ate at Nanmen Xiaoguan, a subsidiary of Nanmen Shuanrou, inside the Guomao Shopping Center. I had fermented bean curd edamame, braised chicken feet, eggplant in burnt sauce, winter melon and meatball soup, and 'Ta Si Mi' (sweetened beef). The braised chicken feet were very soft and tender, and the winter melon and meatball soup tasted like home-cooked food; it felt very comforting. The 'Ta Si Mi' was very much to my taste. Even though I wasn't very hungry, I ate two bowls of rice to satisfy myself (people from other places might find it sweet, but Beijingers really love this flavor).
It is rare to find such an affordable and delicious Beijing Halal restaurant inside the Guomao Shopping Center; I really wouldn't have discovered it if a friend hadn't recommended it. Next time I want to try rice-friendly dishes like braised oxtail and scallion-fried lamb. I'll choose this place whenever I'm in the Guomao area in the future.
March 5, Jingzhe Oil Tea Egg
Today is Jingzhe (Awakening of Insects), and Zainab made the Jingzhe oil tea egg, a specialty of the Xinjiang Hui people. Zainab used to drink it every year when she was in Urumqi, but I had never heard of it in Beijing.
The way to make Jingzhe oil tea egg is to stir-fry eggs in lamb fat, add raisins, walnut kernels, and rock sugar, and then pour strong tea over it; in Xinjiang, they generally use Fuzhuan tea.
The Lagman I made
March 6, Sauce Meat Roll with Pancake
At noon, I bought spiced beef and beef tendon at Jubao Yuan in Dongsi, and dipped them in garlic sauce to roll in pancakes.
March 6, Guhuai Street Mawu Beiyuan Branch
In the evening, I went to Mawu on Guhuai Street at Nuanshan Life in Beiyuan and ordered a mix of hot and sour soup and tofu pudding, along with pan-fried buns. There are many fun things in the Nuannuan Collection in the basement of Nuanshan Life. I bought several beautiful dresses for Zainab at a vintage clothing store.
March 7, Syrian restaurant BRBR in Wudaokou
I ate at the Syrian restaurant BRBR in Wudaokou at noon. I had heard of them for a long time, but since I live in the city and it's too far away, I had never eaten there. This was my first time. I have to say, this place is so popular! We went after two o'clock and still had to wait a long time for a table; it was full of young people.
Syrian food is also a standard Levantine cuisine. The most classic dishes are Hummus and Falafel, but we didn't order them this time. We ordered lentil soup, a mixed grill platter (Shuqaf lamb skewers, traditional Kabab, chicken skewers, and chicken wings), half a roasted chicken, hummus with tahini, and lemon mint.
A special feature this time was eating the traditional Arabic Mandi lamb rice. Mandi originated in Yemen and is popular in the Arabian Peninsula, Egypt, and the Levant. Mandi is usually made with rice, meat (lamb, camel, or chicken), and Hawaij spices. Hawaij is also a special spice originating from Yemen, which can be used for cooking rice, soup, and coffee. Its main ingredients are cumin, black pepper, turmeric, and cardamom. The texture of Mandi is drier than regular curry rice.
March 11, Liu Ji Mending Baodu
Zainab has been working overtime at night these past two days, so I've been eating Zha Jiang Mian (noodles with soybean paste) at Liu Ji Mending Baodu in Hongmiao for two days in a row. I love it so much; Zha Jiang Mian is my nostalgia! I also ordered lamb skewers and a small bowl of beef. Their small bowl of beef is a bit dry and not recommended. If you want to eat it, you should go to Baodu Xiaobaimao. I've been eating their big lamb skewers for years, and they are undeniably delicious. Then I listened to Old Man Liu chatting with people. The old man is over eighty, still loves to go to Sanya, and often plays table tennis. He's quite something.
March 12, Changying Qin'gu
A rainy day in Beijing is perfect for having beef soybean paste soup at Qin'gu in Changying! Then I bought two Tangjuanguo and a box of Aiwowo at Kaiyizhai by the mosque gate.
March 19, Douban Hutong Xinyuezhai
I ate stir-fried lamb liver and a small bowl of beef at Xinyuezhai in Douban Hutong at noon.
March 20, Dapanji made by Zainab
In the evening, Zainab made Dapanji (big plate chicken). I love it so much; it's really authentic.
March 21, Dachangying Restaurant
At noon, I went to Dachangying Restaurant to eat the 148-yuan four-person set meal I bought on Lianlian. Their location is really not very good. A Halal Japanese restaurant opened there before but closed after only a few visits. Later, after they released the Lianlian four-person meal, it suddenly became popular, and everyone was eating the set meal. The four-person set includes Yellow River carp, half a roast duck, deep-fried crispy meat, West Lake beef soup, Qianlong cabbage, corn with pine nuts, flavored eggplant, and pear soup. Overall, their food is a bit sweet. The carp tastes very good, and the others are relatively average, but the set meal is really worth it. I guess there will be fewer people once the set meal period is over.
March 23, Dongsi Shitiao Bridge Yanlanlou
In the evening at Yanlanlou at Dongsi Shitiao Bridge, it should be a franchise store, not a direct-operated one. I ordered hand-grabbed lamb chops, Jiangshui noodles, and Tianpeizi. The hand-grabbed lamb was a bit greasy, but overall it was okay.
March 25, Catfish and minced meat fried rice
I made catfish and minced meat fried rice in the evening. I've been cooking fish often lately.
April 9, Dongsi Shitiao Yanlanlou
In the evening at Yanlanlou in Dongsi Shitiao, I had clear-boiled lamb tendon, stir-fried lamb head meat, Saozi noodles, wild bracken, and Tianpeizi. The lamb head meat wasn't satisfying enough; I really miss the night markets in Linxia!
April 13, Minced meat pilaf made by Zainab
Minced meat pilaf made by Zainab, cucumber soup, steamed egg custard, stir-fried asparagus, and chicken skewers she bought back from Khan Baba.
April 14, Start of Fasting
Eating dates.
Iftar meal with cowpea Lagman.
April 15, Iftar
Catfish stewed with tofu, eggplant Lagman, stir-fried greens, and I also bought a big chicken leg at Yongshun Fried Chicken on Xueyuan South Road and heated it up in the oven.
April 16, Suhoor
For Jumu'ah, I bought lamb skewers at the Douban Hutong Mosque. For Iftar, I grilled lamb skewers and stewed beef bone soup.
April 17, Iftar buffet at the Pakistani restaurant Khan Baba
Today's Iftar was at the Pakistani restaurant Khan Baba in Sanlitun. We had a buffet, and the atmosphere was great. I ate lamb curry, chickpea curry, kebab, roast chicken, fried vegetables, Biryani fried rice, scallion naan, mint and yogurt salad, and pudding. There were quite a few varieties, and they were delicious, especially the naan dipped in curry, which was very satisfying! A reminder to all brothers (dost): you need to book in advance, otherwise there will be no seats.
April 18, Iftar buffet at the Jordanian restaurant Al Safir
Today's Iftar was a buffet at the Jordanian restaurant Al Safir in Sanyuanqiao. It was a good opportunity to experience Levantine salads and various sauces! I can eat everything I usually can't order all at once. The most classic ones are, of course, hummus and falafel. The most authentic way to eat them is to use pita bread to sandwich various sauces and falafel together. The main courses included fish, lamb chops, chicken rice, and fried chicken. There was also lentil soup and various fruit juices; I drank grape juice. Their lamb chops were so delicious; I feel like they were grilled beforehand? The texture was excellent.
April 19, Iftar at Baizuan in Shilihe
For Iftar today, I had Polo, meat Lagman, Kebab, and pigeon soup at Baizuan in Shilihe, and I also bought naan and pomegranate juice to take away. Old Keman's pomegranate juice has the best taste on the market, although it's still not as good as the freshly squeezed ones at the bazaar.
April 24, Iftar at the Nanxiapo Mosque
Today's Iftar was at Xiapo. There were so many rich snacks, and then I went home and ate the lamb skewers Zainab grilled.
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Beijing Halal Diary in the Spring of 2021 (Part 2)
Reposted from the web
Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 2). Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
April 26, Iftar at Nandouya Mosque.
Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. After eating, we took a stroll through the hutong to digest.
April 27, Iftar at Dongzhimenwai Mosque.
April 28, Iftar at Tongjuyuan, a stone-pot barbecue restaurant in Ciqikou.
For Iftar, we went to Tongjuyuan, a newly opened stone-pot barbecue restaurant in Ciqikou. I really enjoyed the black pepper beef stone-pot rice. Their lamb is quite tender. The owner said he has run a beef and lamb shop in Niujie for twenty years and has his own cold storage.
May 6, Ramadan set menu at the Turkish restaurant Xitingxiuse.
For Iftar, we had the Ramadan set menu at the Turkish restaurant Xitingxiuse in Xinyuanli. There are two types, chicken and lamb, and the offerings change daily. The lamb we had yesterday was Karabakh Pilaf, and the chicken was grilled chicken wings.
Karabakh is a region on the border of Azerbaijan and Armenia. The name comes from the Turkic word 'Kara' (black) and the Persian word 'Bagh' (garden). Currently, it is mostly inhabited by Azerbaijanis. The Karabakh Pilaf we ate was stewed lamb with apricots. The yellow rice was colored with saffron water. When I was traveling in Baku before, I ate this kind of apricot and saffron pilaf while listening to Azerbaijani mugham, so it felt very familiar to eat it this time.
Besides the main course, the set menu included classic red lentil soup. The side dishes were hummus, yogurt with eggplant sauce, carrot and cheese dip, and a nut and bell pepper salad. The staple food was spinach Pide; the spinach and cheese were quite delicious. The drinks were Ayran and black tea. Their Ayran is not particularly sour. Finally, there was rice pudding and semolina for dessert.
Overall, this set menu is quite good value for the embassy district!
May 9, Iftar at home.
For Iftar today, I made lamb soup and braised hairtail, and Zainab roasted sweet potatoes. The lamb front leg was brought back from Urumqi.
May 10, Ziguangyuan at the North Gate of Ritan.
Iftar at Nanxiapo; their place is truly the most abundant! Then we went to Ziguangyuan at the North Gate of Ritan to eat roast duck, ma doufu (fermented bean curd), stir-fried wild mushrooms, and mustard duck webs. Their environment is better than the Dongdaqiao branch I usually go to. I eat Ziguangyuan's roast duck about once a month. If I don't eat it for a while, I miss it. This is the first time since Ramadan started. The ma doufu is darker than usual, perhaps because they used more pickled mustard greens. The wild mushrooms were stir-fried with sauce, which is especially suitable for Beijingers to eat with rice. Zainab thought it was too sweet, so I packed it up to eat for Suhoor today.
May 12, Jia San Baozi at White Cloud Temple.
For the last Iftar of Ramadan, we went to Jia San at White Cloud Temple to eat beef soup dumplings, lamb paomo, colorful ginseng fruit, and lamb skewers. Their service is really good. After telling the waiter it was for Iftar, he helped us plan what to serve first and what to serve later so it wouldn't get cold.
May 13, Eid al-Fitr buffet at Jianzhai.
After the Eid prayer, everyone gathered on the roof of the century-old Jianzhai shop on Yangmeizhu Xiejie outside Qianmen for a buffet. The 21st-generation descendant of Wang Huihui from Jiantang personally fried the youxiang for us. It was super delicious, with a chewy texture and not hard at all. We also ate old Beijing Hui-style stewed beef and sugar-rolled fruit. The beef is brought in from Niujie every morning and stewed fresh, never overnight. Sugar-rolled fruit is made by steaming yams with dates and raisins, then stir-frying them in sugar, which is very time-consuming.
In addition to old Beijing specialties, there were chicken curry, tomato pasta, fried cod fillets, fruit salad, and small cream cakes. It was very satisfying!
May 16, Wangasi in Sanlitun.
At Wangasi Potato Slices in Sanlitun, we had noodle soup and sweet fermented milk yogurt. Later, we went back to buy milk and egg fermented rice. Their shop is a Lanzhou snack bar that has been open in Beijing for several years.
May 19, Muyixuan in Ping'anli.
Lamb tail, lamb chops, and lamb spine hot pot at Muyixuan in Ping'anli. The last time I ate it was before Ramadan; I love it so much.
May 23, Buffet at Xinjiang Mansion.
We had a buffet at Xinjiang Mansion at noon. The value for money is not particularly high, but they have pilaf, mixed noodles, barbecue, and lamb bones.
May 31, Family dinner.
We bought spiced beef, beef tendon, liangpi, and sesame flatbread at the Ziguangyuan snack shop in Panjiayuan. If you spend over one hundred, you get a duck frame for free. Back home, I split the duck frame in two: half for cabbage and tofu soup, and half stir-fried with cumin. We ate the spiced beef and beef tendon with garlic sauce in sesame flatbread, and also made coconut curry fish, stir-fried bitter melon, broccoli with carrots, and garlic sprouts with meat.
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Summary: This travel note introduces Beijing Halal Diary in the Spring of 2021 (Part 2). Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. It is useful for readers interested in Beijing Mosques, Muslim Travel, Halal Travel.
April 26, Iftar at Nandouya Mosque.
Today's Iftar was at Nandouya, with various fruits and snacks. Then we went to the nearby Xinyuezhai to eat stir-fried lamb head meat, small bowls of beef, and tofu in a clay pot. After eating, we took a stroll through the hutong to digest.
April 27, Iftar at Dongzhimenwai Mosque.
April 28, Iftar at Tongjuyuan, a stone-pot barbecue restaurant in Ciqikou.
For Iftar, we went to Tongjuyuan, a newly opened stone-pot barbecue restaurant in Ciqikou. I really enjoyed the black pepper beef stone-pot rice. Their lamb is quite tender. The owner said he has run a beef and lamb shop in Niujie for twenty years and has his own cold storage.
May 6, Ramadan set menu at the Turkish restaurant Xitingxiuse.
For Iftar, we had the Ramadan set menu at the Turkish restaurant Xitingxiuse in Xinyuanli. There are two types, chicken and lamb, and the offerings change daily. The lamb we had yesterday was Karabakh Pilaf, and the chicken was grilled chicken wings.
Karabakh is a region on the border of Azerbaijan and Armenia. The name comes from the Turkic word 'Kara' (black) and the Persian word 'Bagh' (garden). Currently, it is mostly inhabited by Azerbaijanis. The Karabakh Pilaf we ate was stewed lamb with apricots. The yellow rice was colored with saffron water. When I was traveling in Baku before, I ate this kind of apricot and saffron pilaf while listening to Azerbaijani mugham, so it felt very familiar to eat it this time.
Besides the main course, the set menu included classic red lentil soup. The side dishes were hummus, yogurt with eggplant sauce, carrot and cheese dip, and a nut and bell pepper salad. The staple food was spinach Pide; the spinach and cheese were quite delicious. The drinks were Ayran and black tea. Their Ayran is not particularly sour. Finally, there was rice pudding and semolina for dessert.
Overall, this set menu is quite good value for the embassy district!
May 9, Iftar at home.
For Iftar today, I made lamb soup and braised hairtail, and Zainab roasted sweet potatoes. The lamb front leg was brought back from Urumqi.
May 10, Ziguangyuan at the North Gate of Ritan.
Iftar at Nanxiapo; their place is truly the most abundant! Then we went to Ziguangyuan at the North Gate of Ritan to eat roast duck, ma doufu (fermented bean curd), stir-fried wild mushrooms, and mustard duck webs. Their environment is better than the Dongdaqiao branch I usually go to. I eat Ziguangyuan's roast duck about once a month. If I don't eat it for a while, I miss it. This is the first time since Ramadan started. The ma doufu is darker than usual, perhaps because they used more pickled mustard greens. The wild mushrooms were stir-fried with sauce, which is especially suitable for Beijingers to eat with rice. Zainab thought it was too sweet, so I packed it up to eat for Suhoor today.
May 12, Jia San Baozi at White Cloud Temple.
For the last Iftar of Ramadan, we went to Jia San at White Cloud Temple to eat beef soup dumplings, lamb paomo, colorful ginseng fruit, and lamb skewers. Their service is really good. After telling the waiter it was for Iftar, he helped us plan what to serve first and what to serve later so it wouldn't get cold.
May 13, Eid al-Fitr buffet at Jianzhai.
After the Eid prayer, everyone gathered on the roof of the century-old Jianzhai shop on Yangmeizhu Xiejie outside Qianmen for a buffet. The 21st-generation descendant of Wang Huihui from Jiantang personally fried the youxiang for us. It was super delicious, with a chewy texture and not hard at all. We also ate old Beijing Hui-style stewed beef and sugar-rolled fruit. The beef is brought in from Niujie every morning and stewed fresh, never overnight. Sugar-rolled fruit is made by steaming yams with dates and raisins, then stir-frying them in sugar, which is very time-consuming.
In addition to old Beijing specialties, there were chicken curry, tomato pasta, fried cod fillets, fruit salad, and small cream cakes. It was very satisfying!
May 16, Wangasi in Sanlitun.
At Wangasi Potato Slices in Sanlitun, we had noodle soup and sweet fermented milk yogurt. Later, we went back to buy milk and egg fermented rice. Their shop is a Lanzhou snack bar that has been open in Beijing for several years.
May 19, Muyixuan in Ping'anli.
Lamb tail, lamb chops, and lamb spine hot pot at Muyixuan in Ping'anli. The last time I ate it was before Ramadan; I love it so much.
May 23, Buffet at Xinjiang Mansion.
We had a buffet at Xinjiang Mansion at noon. The value for money is not particularly high, but they have pilaf, mixed noodles, barbecue, and lamb bones.
May 31, Family dinner.
We bought spiced beef, beef tendon, liangpi, and sesame flatbread at the Ziguangyuan snack shop in Panjiayuan. If you spend over one hundred, you get a duck frame for free. Back home, I split the duck frame in two: half for cabbage and tofu soup, and half stir-fried with cumin. We ate the spiced beef and beef tendon with garlic sauce in sesame flatbread, and also made coconut curry fish, stir-fried bitter melon, broccoli with carrots, and garlic sprouts with meat.
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Beijing Halal Diary in the Spring of 2021 (Part 2A-1)
Reposted from the web
Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 2A-1)-A, a smaller section of the Beijing mosques travel diary with the original paragraph and image order preserved.
Beijing Halal Diary in the Spring of 2021 (Part 2) (Part 2)
April 26 Ifta at Nan Bean Mosque
Today Ifta ate Nanbean sprouts, various fruits and snacks, and then ate stir-fried mutton head meat, a small bowl of beef and casserole tofu at Xinyuezhai next to it. After eating, she walked around the alley to eat.
April 27 Ifta at the Dongzhimen Mosque
April 28 Ciqikou Stone Pot Barbeque Restaurant co-located with Ifta
Ifta went to Tongjuyuan, a newly opened stone pot barbecue restaurant in Ciqikou, and enjoyed the black pepper beef stone pot rice. Their mutton is quite tender. The boss said that he has been running a beef and mutton shop in Niujie for 20 years and has his own cold storage.
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Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 2A-1)-A, a smaller section of the Beijing mosques travel diary with the original paragraph and image order preserved.
Beijing Halal Diary in the Spring of 2021 (Part 2) (Part 2)
April 26 Ifta at Nan Bean Mosque
Today Ifta ate Nanbean sprouts, various fruits and snacks, and then ate stir-fried mutton head meat, a small bowl of beef and casserole tofu at Xinyuezhai next to it. After eating, she walked around the alley to eat.
April 27 Ifta at the Dongzhimen Mosque
April 28 Ciqikou Stone Pot Barbeque Restaurant co-located with Ifta
Ifta went to Tongjuyuan, a newly opened stone pot barbecue restaurant in Ciqikou, and enjoyed the black pepper beef stone pot rice. Their mutton is quite tender. The boss said that he has been running a beef and mutton shop in Niujie for 20 years and has his own cold storage.
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Beijing Halal Diary in the Spring of 2021 (Part 2A-2)
Reposted from the web
Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 2A)-2, continuing the Beijing mosques travel diary with the original paragraph and image order preserved.
In general, this package is quite cost-effective in the embassy area!
May 9 Eating Ifta at Home
Today Ifta, I stewed the hairtail fish braised in mutton soup, and roasted the sweet potatoes in Zainab. The front legs of the sheep were brought back from Urumqi.
May 10, Purple Light Garden at the North Gate of the Temple of the Sun
In Nanxiashang Ifta, their store is really the most abundant! Then I went to Ziguangyuan at the north gate of the Temple of Sun to eat roast duck, sesame tofu, roasted wild mushrooms and mustard duck feet. Their environment is better than the one I often go to in Dongdaqiao. I eat the roast duck from Ziguangyuan basically once a month. If I don’t eat it for a while, I will think that this is the first time I have eaten it since Ramadan. The color of Ma Tofu is darker than ordinary ones, probably because there are more mustard seeds in it. The wild mushrooms are fried in sauce, which is especially suitable for Beijingers to eat. Zainab thought it was too sweet, so I packed it back and Suhur continued to eat it today.
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Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 2A)-2, continuing the Beijing mosques travel diary with the original paragraph and image order preserved.
In general, this package is quite cost-effective in the embassy area!
May 9 Eating Ifta at Home
Today Ifta, I stewed the hairtail fish braised in mutton soup, and roasted the sweet potatoes in Zainab. The front legs of the sheep were brought back from Urumqi.
May 10, Purple Light Garden at the North Gate of the Temple of the Sun
In Nanxiashang Ifta, their store is really the most abundant! Then I went to Ziguangyuan at the north gate of the Temple of Sun to eat roast duck, sesame tofu, roasted wild mushrooms and mustard duck feet. Their environment is better than the one I often go to in Dongdaqiao. I eat the roast duck from Ziguangyuan basically once a month. If I don’t eat it for a while, I will think that this is the first time I have eaten it since Ramadan. The color of Ma Tofu is darker than ordinary ones, probably because there are more mustard seeds in it. The wild mushrooms are fried in sauce, which is especially suitable for Beijingers to eat. Zainab thought it was too sweet, so I packed it back and Suhur continued to eat it today.
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Beijing Halal Diary in the Spring of 2021 (Part 1B-1)
Reposted from the web
Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 1B)-1, continuing the Beijing mosques travel diary with the original paragraph and image order preserved.
March 23, Yanlan Tower, East Shishitiao Bridge
In the evening at Yanlan Building in Dongsishitiao Bridge, their store should be a franchise store, not a direct-operated store. I ordered the hand-caught lamb chops, squid noodles and sweet fermented rice. The hand-caught ones were a bit greasy, but overall they were okay.
March 25th Fish and Minced Pork Fried Rice
I made fish and minced meat fried rice at night. I cook fish a lot lately.
April 9th, Yanlan Tower, Dongsishitiao
In the evening at Yanlanlou in Dongsishitiao, we had clear water sheep tendons, stir-fried sheep head meat, steamed noodles, wild bracken, and sweet eggs. The mutton head meat is not satisfying enough, I really miss the night market in Linxia!
April 13th Minced meat pilaf made by Zanabu
Zainab made minced meat pilaf, cucumber soup, egg custard, fried asparagus, and chicken skewers she bought from Khan Baba.
April 14th: Fasting
Eat dates.
Ifta eats cowpea meat romance (Lagman).
April 15 Ifta
The fish was stewed with tofu, the eggplant meat was romantic, stir-fried fast food, and I also bought a large chicken drumstick from Yongshun Fried Chicken on Xueyuan South Road and heated it in the oven.
April 16 Suhur
Zhu Ma bought the mutton skewers at the Douban Hutong Mosque, and Ifta grilled the mutton skewers and stewed the beef bone soup.
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Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 1B)-1, continuing the Beijing mosques travel diary with the original paragraph and image order preserved.
March 23, Yanlan Tower, East Shishitiao Bridge
In the evening at Yanlan Building in Dongsishitiao Bridge, their store should be a franchise store, not a direct-operated store. I ordered the hand-caught lamb chops, squid noodles and sweet fermented rice. The hand-caught ones were a bit greasy, but overall they were okay.
March 25th Fish and Minced Pork Fried Rice
I made fish and minced meat fried rice at night. I cook fish a lot lately.
April 9th, Yanlan Tower, Dongsishitiao
In the evening at Yanlanlou in Dongsishitiao, we had clear water sheep tendons, stir-fried sheep head meat, steamed noodles, wild bracken, and sweet eggs. The mutton head meat is not satisfying enough, I really miss the night market in Linxia!
April 13th Minced meat pilaf made by Zanabu
Zainab made minced meat pilaf, cucumber soup, egg custard, fried asparagus, and chicken skewers she bought from Khan Baba.
April 14th: Fasting
Eat dates.
Ifta eats cowpea meat romance (Lagman).
April 15 Ifta
The fish was stewed with tofu, the eggplant meat was romantic, stir-fried fast food, and I also bought a large chicken drumstick from Yongshun Fried Chicken on Xueyuan South Road and heated it in the oven.
April 16 Suhur
Zhu Ma bought the mutton skewers at the Douban Hutong Mosque, and Ifta grilled the mutton skewers and stewed the beef bone soup.
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Beijing Halal Diary in the Spring of 2021 (Part 2B)
Reposted from the web
Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 2)B, continuing a travel diary about Beijing mosques, Muslim travel, and local Islamic culture.
May 12 Jia San Baozi at Baiyun Temple
The last Ifta in Ramadan, I went to Jia San in Baiyunguan to eat beef soup dumplings, mutton steamed buns, colorful ginseng fruit and mutton skewers. Their service was really good. After telling the guy it was Ifta, the guy even helped us plan what to serve first and what to serve so that it doesn’t get cold.
May 13th Eid al-Fitr buffet at Ji An Zhai
After the ceremony, everyone gathered for a buffet on the roof of the 100-year-old Ji'an Zhai shop on Yangmeizhu Street outside the front door. The 21st generation descendant of Ji'an Tang Wang Hui personally fried the fried oil for us. It was super delicious, and the texture was very chewy and not hard at all. We also ate the old Beijing Hui people’s special beef stew and sugar-rolled nuts. The beef is stewed every morning from Niujie, never overnight. The candied fruit is made from yam, dates and raisins, which are first steamed and then stir-fried to make the sugar brown. It is very labor-intensive to make.
In addition to old Beijing specialties, there are also curry chicken, tomato pasta, fried cod steak, fruit salad and cream cakes, which are very satisfying to eat!
May 16th Sanlitun Wangasi
I ate soup noodle slices and sweet egg yoghurt at Wangasi Potato Chips in Sanlitun, and later bought milk and egg fermented glutinous rice. Their family is a Lanzhou snack bar that has been open in Beijing for several years.
May 19, Mu Yixuan, Pinganli
Ping Anli Mu Yixuan's lamb tail, lamb chops and lamb scorpion hotpot. The last time I had it was before Ramadan. I loved it so much.
May 23 Xinjiang Building Buffet
At noon, we had a buffet at Xinjiang Building. The price/performance ratio was not particularly high, but it had rice, noodles, barbecued lamb ribs, and more.
May 31st Family Dinner
If you buy soy beef, beef tendon, cold skin and sesame cakes at Panjiayuan Ziguangyuan Snack Shop, you will get a duck rack for free if you spend 100 yuan. I cut the duck rack into two halves, cooked half of it in cabbage and tofu soup, and stir-fried the other half with cumin. I also made soy beef and beef shank with garlic sauce and fried pancakes. I also made coconut milk curry fish, stir-fried bitter gourd, stir-fried carrots with broccoli, and stir-fried meat with garlic moss.
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Summary: This is A Spring 2021 Diary of Beijing Mosques (Part 2)B, continuing a travel diary about Beijing mosques, Muslim travel, and local Islamic culture.
May 12 Jia San Baozi at Baiyun Temple
The last Ifta in Ramadan, I went to Jia San in Baiyunguan to eat beef soup dumplings, mutton steamed buns, colorful ginseng fruit and mutton skewers. Their service was really good. After telling the guy it was Ifta, the guy even helped us plan what to serve first and what to serve so that it doesn’t get cold.
May 13th Eid al-Fitr buffet at Ji An Zhai
After the ceremony, everyone gathered for a buffet on the roof of the 100-year-old Ji'an Zhai shop on Yangmeizhu Street outside the front door. The 21st generation descendant of Ji'an Tang Wang Hui personally fried the fried oil for us. It was super delicious, and the texture was very chewy and not hard at all. We also ate the old Beijing Hui people’s special beef stew and sugar-rolled nuts. The beef is stewed every morning from Niujie, never overnight. The candied fruit is made from yam, dates and raisins, which are first steamed and then stir-fried to make the sugar brown. It is very labor-intensive to make.
In addition to old Beijing specialties, there are also curry chicken, tomato pasta, fried cod steak, fruit salad and cream cakes, which are very satisfying to eat!
May 16th Sanlitun Wangasi
I ate soup noodle slices and sweet egg yoghurt at Wangasi Potato Chips in Sanlitun, and later bought milk and egg fermented glutinous rice. Their family is a Lanzhou snack bar that has been open in Beijing for several years.
May 19, Mu Yixuan, Pinganli
Ping Anli Mu Yixuan's lamb tail, lamb chops and lamb scorpion hotpot. The last time I had it was before Ramadan. I loved it so much.
May 23 Xinjiang Building Buffet
At noon, we had a buffet at Xinjiang Building. The price/performance ratio was not particularly high, but it had rice, noodles, barbecued lamb ribs, and more.
May 31st Family Dinner
If you buy soy beef, beef tendon, cold skin and sesame cakes at Panjiayuan Ziguangyuan Snack Shop, you will get a duck rack for free if you spend 100 yuan. I cut the duck rack into two halves, cooked half of it in cabbage and tofu soup, and stir-fried the other half with cumin. I also made soy beef and beef shank with garlic sauce and fried pancakes. I also made coconut milk curry fish, stir-fried bitter gourd, stir-fried carrots with broccoli, and stir-fried meat with garlic moss.
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Beijing Halal Diary in the Spring of 2021 (Part 1A)
Reposted from the web
Summary: Beijing Halal Diary in the Spring of 2021 (Part 1A) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign restaurants.
March 4, Nanmen Xiaoguan
In the evening, I ate at Nanmen Xiaoguan, a subsidiary of Nanmen Shuanrou, inside the Guomao Shopping Center. I had fermented bean curd edamame, braised chicken feet, eggplant in burnt sauce, winter melon and meatball soup, and 'Ta Si Mi' (sweetened beef). The braised chicken feet were very soft and tender, and the winter melon and meatball soup tasted like home-cooked food; it felt very comforting. The 'Ta Si Mi' was very much to my taste. Even though I wasn't very hungry, I ate two bowls of rice to satisfy myself (people from other places might find it sweet, but Beijingers really love this flavor).
It is rare to find such an affordable and delicious Beijing Halal restaurant inside the Guomao Shopping Center; I really wouldn't have discovered it if a friend hadn't recommended it. Next time I want to try rice-friendly dishes like braised oxtail and scallion-fried lamb. I'll choose this place whenever I'm in the Guomao area in the future.
March 5, Jingzhe Oil Tea Egg
Today is Jingzhe (Awakening of Insects), and Zainab made the Jingzhe oil tea egg, a specialty of the Xinjiang Hui people. Zainab used to drink it every year when she was in Urumqi, but I had never heard of it in Beijing.
The way to make Jingzhe oil tea egg is to stir-fry eggs in lamb fat, add raisins, walnut kernels, and rock sugar, and then pour strong tea over it; in Xinjiang, they generally use Fuzhuan tea.
The Lagman I made
March 6, Sauce Meat Roll with Pancake
At noon, I bought spiced beef and beef tendon at Jubao Yuan in Dongsi, and dipped them in garlic sauce to roll in pancakes.
March 6, Guhuai Street Mawu Beiyuan Branch
In the evening, I went to Mawu on Guhuai Street at Nuanshan Life in Beiyuan and ordered a mix of hot and sour soup and tofu pudding, along with pan-fried buns. There are many fun things in the Nuannuan Collection in the basement of Nuanshan Life. I bought several beautiful dresses for Zainab at a vintage clothing store.
March 7, Syrian restaurant BRBR in Wudaokou
I ate at the Syrian restaurant BRBR in Wudaokou at noon. I had heard of them for a long time, but since I live in the city and it's too far away, I had never eaten there. This was my first time. I have to say, this place is so popular! We went after two o'clock and still had to wait a long time for a table; it was full of young people.
Syrian food is also a standard Levantine cuisine. The most classic dishes are Hummus and Falafel, but we didn't order them this time. We ordered lentil soup, a mixed grill platter (Shuqaf lamb skewers, traditional Kabab, chicken skewers, and chicken wings), half a roasted chicken, hummus with tahini, and lemon mint.
A special feature this time was eating the traditional Arabic Mandi lamb rice. Mandi originated in Yemen and is popular in the Arabian Peninsula, Egypt, and the Levant. Mandi is usually made with rice, meat (lamb, camel, or chicken), and Hawaij spices. Hawaij is also a special spice originating from Yemen, which can be used for cooking rice, soup, and coffee. Its main ingredients are cumin, black pepper, turmeric, and cardamom. The texture of Mandi is drier than regular curry rice.
March 11, Liu Ji Mending Baodu
Zainab has been working overtime at night these past two days, so I've been eating Zha Jiang Mian (noodles with soybean paste) at Liu Ji Mending Baodu in Hongmiao for two days in a row. I love it so much; Zha Jiang Mian is my nostalgia! I also ordered lamb skewers and a small bowl of beef. Their small bowl of beef is a bit dry and not recommended. If you want to eat it, you should go to Baodu Xiaobaimao. I've been eating their big lamb skewers for years, and they are undeniably delicious. Then I listened to Old Man Liu chatting with people. The old man is over eighty, still loves to go to Sanya, and often plays table tennis. He's quite something.
March 12, Changying Qin'gu
A rainy day in Beijing is perfect for having beef soybean paste soup at Qin'gu in Changying! Then I bought two Tangjuanguo and a box of Aiwowo at Kaiyizhai by the mosque gate.
March 19, Douban Hutong Xinyuezhai
I ate stir-fried lamb liver and a small bowl of beef at Xinyuezhai in Douban Hutong at noon.
March 20, Dapanji made by Zainab
In the evening, Zainab made Dapanji (big plate chicken). I love it so much; it's really authentic.
March 21, Dachangying Restaurant
At noon, I went to Dachangying Restaurant to eat the 148-yuan four-person set meal I bought on Lianlian. Their location is really not very good. A Halal Japanese restaurant opened there before but closed after only a few visits. Later, after they released the Lianlian four-person meal, it suddenly became popular, and everyone was eating the set meal. The four-person set includes Yellow River carp, half a roast duck, deep-fried crispy meat, West Lake beef soup, Qianlong cabbage, corn with pine nuts, flavored eggplant, and pear soup. Overall, their food is a bit sweet. The carp tastes very good, and the others are relatively average, but the set meal is really worth it. I guess there will be fewer people once the set meal period is over.
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Summary: Beijing Halal Diary in the Spring of 2021 (Part 1A) is retranslated with Gemini, keeping the original paragraph order and all matching image links.
Some delicious food I ate in Beijing in March, April, and May 2021. During Ramadan, not only can you eat snacks at various mosques, but you can also experience Iftar buffets and Ramadan set menus at various foreign restaurants.
March 4, Nanmen Xiaoguan
In the evening, I ate at Nanmen Xiaoguan, a subsidiary of Nanmen Shuanrou, inside the Guomao Shopping Center. I had fermented bean curd edamame, braised chicken feet, eggplant in burnt sauce, winter melon and meatball soup, and 'Ta Si Mi' (sweetened beef). The braised chicken feet were very soft and tender, and the winter melon and meatball soup tasted like home-cooked food; it felt very comforting. The 'Ta Si Mi' was very much to my taste. Even though I wasn't very hungry, I ate two bowls of rice to satisfy myself (people from other places might find it sweet, but Beijingers really love this flavor).
It is rare to find such an affordable and delicious Beijing Halal restaurant inside the Guomao Shopping Center; I really wouldn't have discovered it if a friend hadn't recommended it. Next time I want to try rice-friendly dishes like braised oxtail and scallion-fried lamb. I'll choose this place whenever I'm in the Guomao area in the future.
March 5, Jingzhe Oil Tea Egg
Today is Jingzhe (Awakening of Insects), and Zainab made the Jingzhe oil tea egg, a specialty of the Xinjiang Hui people. Zainab used to drink it every year when she was in Urumqi, but I had never heard of it in Beijing.
The way to make Jingzhe oil tea egg is to stir-fry eggs in lamb fat, add raisins, walnut kernels, and rock sugar, and then pour strong tea over it; in Xinjiang, they generally use Fuzhuan tea.
The Lagman I made
March 6, Sauce Meat Roll with Pancake
At noon, I bought spiced beef and beef tendon at Jubao Yuan in Dongsi, and dipped them in garlic sauce to roll in pancakes.
March 6, Guhuai Street Mawu Beiyuan Branch
In the evening, I went to Mawu on Guhuai Street at Nuanshan Life in Beiyuan and ordered a mix of hot and sour soup and tofu pudding, along with pan-fried buns. There are many fun things in the Nuannuan Collection in the basement of Nuanshan Life. I bought several beautiful dresses for Zainab at a vintage clothing store.
March 7, Syrian restaurant BRBR in Wudaokou
I ate at the Syrian restaurant BRBR in Wudaokou at noon. I had heard of them for a long time, but since I live in the city and it's too far away, I had never eaten there. This was my first time. I have to say, this place is so popular! We went after two o'clock and still had to wait a long time for a table; it was full of young people.
Syrian food is also a standard Levantine cuisine. The most classic dishes are Hummus and Falafel, but we didn't order them this time. We ordered lentil soup, a mixed grill platter (Shuqaf lamb skewers, traditional Kabab, chicken skewers, and chicken wings), half a roasted chicken, hummus with tahini, and lemon mint.
A special feature this time was eating the traditional Arabic Mandi lamb rice. Mandi originated in Yemen and is popular in the Arabian Peninsula, Egypt, and the Levant. Mandi is usually made with rice, meat (lamb, camel, or chicken), and Hawaij spices. Hawaij is also a special spice originating from Yemen, which can be used for cooking rice, soup, and coffee. Its main ingredients are cumin, black pepper, turmeric, and cardamom. The texture of Mandi is drier than regular curry rice.
March 11, Liu Ji Mending Baodu
Zainab has been working overtime at night these past two days, so I've been eating Zha Jiang Mian (noodles with soybean paste) at Liu Ji Mending Baodu in Hongmiao for two days in a row. I love it so much; Zha Jiang Mian is my nostalgia! I also ordered lamb skewers and a small bowl of beef. Their small bowl of beef is a bit dry and not recommended. If you want to eat it, you should go to Baodu Xiaobaimao. I've been eating their big lamb skewers for years, and they are undeniably delicious. Then I listened to Old Man Liu chatting with people. The old man is over eighty, still loves to go to Sanya, and often plays table tennis. He's quite something.
March 12, Changying Qin'gu
A rainy day in Beijing is perfect for having beef soybean paste soup at Qin'gu in Changying! Then I bought two Tangjuanguo and a box of Aiwowo at Kaiyizhai by the mosque gate.
March 19, Douban Hutong Xinyuezhai
I ate stir-fried lamb liver and a small bowl of beef at Xinyuezhai in Douban Hutong at noon.
March 20, Dapanji made by Zainab
In the evening, Zainab made Dapanji (big plate chicken). I love it so much; it's really authentic.
March 21, Dachangying Restaurant
At noon, I went to Dachangying Restaurant to eat the 148-yuan four-person set meal I bought on Lianlian. Their location is really not very good. A Halal Japanese restaurant opened there before but closed after only a few visits. Later, after they released the Lianlian four-person meal, it suddenly became popular, and everyone was eating the set meal. The four-person set includes Yellow River carp, half a roast duck, deep-fried crispy meat, West Lake beef soup, Qianlong cabbage, corn with pine nuts, flavored eggplant, and pear soup. Overall, their food is a bit sweet. The carp tastes very good, and the others are relatively average, but the set meal is really worth it. I guess there will be fewer people once the set meal period is over.
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Sixteen Traditional Mosques in Jiangsu (Part 1)
Reposted from the web
Summary: This travel note introduces Sixteen Traditional Mosques in Jiangsu (Part 1). 1. Xianhe Mosque: Rebuilt in 1390. It is useful for readers interested in Java Mosques, Muslim Travel, Islamic Heritage.
I. Yangzhou
1. Xianhe Mosque: Rebuilt in 1390
2. Majian Lane Mosque: 1714
3. Gaoyou Mosque: Rebuilt in 1864
4. Lingtang Ancient Mosque: Rebuilt in 1924
II. Zhenjiang
1. Shanxiang Mosque: Rebuilt in 1873
2. Jianzi Lane Mosque Ming and Qing stone carvings
3. Qing Dynasty mihrab at the mosque outside the South Gate
4. Xinhe Street Mosque: 1930
III. Nanjing 1. Jingjue Mosque: Rebuilt in 1877
2. Caoqiao Mosque (formerly Taiping Road Mosque): rebuilt in 2005.
3. Xiaowangfu Lane Mosque.
4. Hushu Mosque: rebuilt in 1896.
5. Liuhe Changjiang Road Mosque: rebuilt during the Guangxu reign of the Qing Dynasty.
IV. Huai'an
1. Qingjiang Mosque: rebuilt in 1870.
2. Hexia Mosque: rebuilt in the late Qing Dynasty.
3. Wangjiaying Mosque: rebuilt in 1985.
I. Yangzhou
1. Xianhe Mosque: Rebuilt in 1390
Xianhe Mosque in Yangzhou, along with Phoenix Mosque in Hangzhou, Lion Mosque (Huaisheng Mosque) in Guangzhou, and Qilin Mosque (Qingjing Mosque) in Quanzhou, is known as one of the four great ancient mosques in the southeast. It was founded in 1275 (the 12th year of the Zhiyuan era of the Yuan Dynasty) by the sage Puhading from the Western Regions before his passing. It was rebuilt in 1390 (the 23rd year of the Hongwu era of the Ming Dynasty) by Ha San, renovated in 1523 (the 3rd year of the Jiajing era) by the merchant Ma Zongdao and the imam Ha Ming, and repaired again in 1791 (the 56th year of the Qianlong era).
The gate tower features a single-eave, ridge-roofed, hard-hill style, with some wooden components remaining from the Ming Dynasty. The Ming Dynasty drum-shaped stone bases in front of the gate are very exquisite and rare among mosques in the country.
The courtyard of Xianhe Mosque follows a small patio layout, rather than the quadrangle layout common in northern mosques. Xianhe Mosque divides the lecture hall, the main prayer hall, and the gate into three small, independent patio courtyards. Furthermore, a moon-viewing pavilion and a veranda were built outside the south gable of the main prayer hall, giving the mosque a garden-like atmosphere.
Main prayer hall of Xianhe Mosque
There is a 745-year-old ancient ginkgo tree inside Xianhe Mosque, which is the oldest surviving ginkgo tree in Yangzhou.
2. Majian Lane Mosque: 1714
There is a Majian Lane Mosque on Majian Lane in the East Gate Street of Yangzhou. According to the Gu family genealogy of the Hui people, the Majian Lane Mosque was built in 1714 (the 53rd year of the Kangxi era) by Gu Yuanbing, the 24th-generation descendant of the ancient Bo Ding.
Majian Lane Mosque originally had dozens of rooms, including a gate hall, a memorial archway, a main prayer hall, a reception hall, a water room, side rooms, and dormitories. Currently, two main prayer halls, a reception hall, and a water room remain.
In the early years of the Republic of China, the mosque housed the second Yangzhou branch of the Beijing "Zhenzong Newspaper" and an Islamic book and newspaper room. In 1932, Liu Binru, a famous imam in Yangzhou and one of the founders of the China Islamic Association, along with Hua Ruzhou, then a director of the Jiangdu County Hui Association, established the "China Islamic Scripture Translation Institute" here, dedicated to the translation of the Quran. Liu Binru, who was proficient in Arabic and Persian, was responsible for translating the original Arabic text, while Hua Ruzhou was responsible for translating the summaries from the English version by the Indian Muslim scholar Muhammad Ali, which were attached before the text of each section of the Quran. On January 1, 1935, the "Chinese Translation of the Quran with Ali's Summaries" was officially published, with an initial print run of 2,000 copies, sold by major bookstores across the country.
In 1933, the Yangzhou Islamic Association founded the Hui Cultural School here, presided over by Liu Binru. In addition to teaching Arabic, it also offered Chinese, English, and arithmetic, equivalent to the level of higher primary to junior high school, replacing the traditional scripture hall teaching form of individual instruction with large-class lectures. Teachers included Hua Jinhou, the imam of Majian Lane Mosque who was proficient in Arabic, Imam Ruan Dechang, Lan Baohua, the imam of the Hui Hall outside the East Gate, and Liu Binru. They also hired Hui Association members Shen Junchen and Zhang Shaozhe to teach Chinese and arithmetic, and Hua Ruzhou to teach English. There were more than 30 students, but it closed after one year due to a lack of funds.
Between 1934 and 1935, the missionary Bi Jingshi visited Majian Lane Mosque and saw the reading room set up inside, which contained many Muslim magazines, as well as the Quran translated by Wang Jingzhai and a portion of the Quran translated by the two translators mentioned above, Liu Binru and Hua Ruzhou. At the same time, he also took a picture of the "Gu Gong Memorial Monument" erected in the mosque in 1931, which stated that Gu Su had served as a mosque trustee for 11 years, repaired the water room and shops for the mosque, and built a new greenhouse, making great contributions to the mosque.
In the autumn of 1946, the Yangzhou Hui Youth Association founded the Shengsheng Primary School in the mosque, with Liu Binru serving as the chairman of the board. The school system was a complete primary school. When it opened, it initially set up 3 multi-grade classes, enrolling 150 students. It offered free tuition to the children of Hui families, provided books for particularly needy families, and also provided free care for children from non-Hui families in financial distress. Most of the teachers were unemployed Hui youths. It closed in the summer of 1949.
In 1958, the mosque was converted into a factory workshop and occupied by a craft sign factory, a sack factory, and a brush factory. It was not until 1997 that the mosque property was recovered, and in 2008 it was listed as a municipal cultural relic protection unit.
3. Gaoyou Mosque: Rebuilt in 1864
Gaoyou Mosque is a very beautiful traditional mosque, small and exquisite, with the beauty of a water town. The date of the mosque's origin is unknown, but there is an ancient cypress tree in the courtyard that is over two hundred years old. In 1864 (the 3rd year of the Tongzhi era), village elders Ma Guixing, Liu Xingtian, and Ma Hongxing rebuilt the mosque. There is a stone inscription on the current gate that reads "Rebuilt in the middle of winter in the second year of Tongzhi of the Qing Dynasty."
It is a great pity that the mosque gate was locked when we went. We asked a nearby ramen restaurant, and they said it only opens during Jumu'ah. It seems we will have to wait for another opportunity to visit inside.
4. Lingtang Ancient Mosque: Rebuilt in 1924
At the end of the Yuan Dynasty, a mosque was built in "Huihui Bay" by the Gaoyou Lake in Lingtang, but it was later destroyed by floods. In the middle of the Ming Dynasty, the mosque was moved to Yangdazhuang, and in the early Qing Dynasty, it was moved to its current location. It was rebuilt in 1844 (the 24th year of the Daoguang era of the Qing Dynasty), expanded again in 1921, and completed in 1924.
The golden osmanthus tree next to the kiln hall was planted when the local elder Xue Yukuan and his wife Xue Yangshi were married and asked an imam to recite the Nikah. It has a history of more than 130 years.
The exhibition hall of Lingtang Mosque displays a water bottle (tangping) sent by the Jizhaoying Mosque in Nanjing during the Qing Dynasty, a water bottle from the Republic of China, a copper Xuande censer, a blue and white porcelain incense burner, as well as a steamer and a bucket from the mosque's water room in the 1950s. The steamer was used to boil hot water, and the bucket had a hole at the bottom; pulling out the wooden plug on the hole allowed for a shower.
The mosque is also the inheritance site of the Yangzhou intangible cultural heritage "Huihui Customs of Lingtang Hui Township."
II. Zhenjiang
1. Shanxiang Mosque: Rebuilt in 1873
Zhenjiang Shanxiang Mosque, also known as the West City Mosque or the Great West Mosque, has an unknown founding date. It was expanded during the Kangxi era, destroyed by the Taiping Rebellion in 1853 (the 3rd year of the Xianfeng era), and rebuilt in 1873 (the 12th year of the Tongzhi era). According to the "History of Islam in Zhenjiang, Jiangsu," based on the recollections of the late Imam Tan Yuanshen, who lived to be over eighty, he heard from his grandfather and the elders in the faith that before the expansion at the end of the Kangxi era, the West City Mosque only had three thatched huts. At that time, the area around the mosque was sparsely populated and vast; one could see the Zhenjiang city tower to the east and Yuntai Mountain to the west.
After Zhenjiang opened as a treaty port, the area outside the West Gate became a bustling commercial district. In 1865, the British established a concession by the river, and with the opening of the Shanghai-Nanjing Railway, the area outside the West Gate developed further. Hui people continuously came to do business and settled around Shanxiang Mosque.
In 1902 (the 28th year of the Guangxu era), the Hui people of Zhenjiang raised funds to expand Shanxiang Mosque. The current mosque is the layout after this renovation.
Shanxiang Mosque consists of a small patio and a large patio (courtyard). Entering the main gate is the first small patio; passing through the front hall is the second small patio, with the side leading to a side gate and the front facing the second gate. Passing through the second gate is the third small patio, followed by a corridor leading into the large patio (courtyard) composed of the prayer hall, the south lecture hall, and the opposite hall. This layout of large and small patios is very characteristic of the Jianghuai region.
Main gate
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The front hall was used as a classroom for Muyuan Primary School during the War of Resistance Against Japan. The plaque above was written by Imam Hua Guilin in 1984, and the couplet was written by the famous Beijing Arabic calligrapher Li Wencai in 2010.
Door pier outside the front hall
Rockery in the second small patio
Second gate
The side gate hall has a green screen door facing it, with the circular characters "Qingzhen" (Pure and True) written in the center.
In the 1960s and 1970s, the mosque was smashed and then occupied, leaving only the side gate hall guarded by the old mosque caretaker Ma Zhonglin. The occupying unit tried to drive Ma Zhonglin away with various excuses, but he refused them all, eventually spending ten difficult years there. During these ten years, all the Hui people in Zhenjiang stored funeral supplies in this gate hall, and held and managed the deceased there. At that time, only the old man Ma Zhonglin washed the bodies of the deceased, stood for the Janazah dua, and went up the mountain to the grave to recite dua. He also slaughtered poultry for the elders in the side gate hall every morning.
In 1981, the old man Ma Zhonglin passed away. Afterward, Tan Quanhong and Zhang Dagui successively slaughtered poultry for the elders in the side gate hall every morning. In that same year, the occupying unit began to vacate, and Shanxiang Mosque was finally recovered.
The third small patio outside the second gate
Large patio (courtyard). There is a cross-shaped path in the courtyard, planted with pine and ginkgo trees. There were once two ginkgo trees over two hundred years old in the courtyard, which were sawed down in 1958 to support the Great Leap Forward steel production.
Shanxiang Mosque was once an important base for printing and publishing religious books in the country. From the Qianlong to the Tongzhi eras of the Qing Dynasty, more than 20 types of philosophical and doctrinal books, including "Baoming Zhenjing," "Tianfang Dianli," "Guizhen Zongyi," and "Huihui Yuanlai," were successively woodblock-printed in hundreds of editions and transported to all parts of the country by water and land. To this day, the National Library of China, the Central University for Nationalities Library, and Peking University Library all house editions of books from Zhenjiang Shanxiang Mosque.
In the 1960s and 1970s, Shanxiang Mosque was severely damaged; no scriptures, woodblock editions, plaques, couplets, furniture, decorations, or various cultural relics survived.
The opposite hall, with calligraphy hanging in the center and calligraphy scrolls.
Traditional winding corners
The alley name comes from the Persian word Baba, which is what the Hui people often call Baba.
2. Jianzi Lane Mosque Ming and Qing stone carvings
Jianzi Lane Mosque, originally named Guyun Mosque, was founded on Fumin Street in Ren'an Lane and was a mosque in Zhenjiang during the Yuan Dynasty. According to the "Zhishun Zhenjiang Gazetteer" of 1333 (the 4th year of the Zhishun era of the Yuan Dynasty), there were 59 Hui households with 374 people in Zhenjiang during the Yuan Dynasty. The famous Yuan Dynasty Hui poet Sa Dula served as the Darughachi (the administrator holding the seal) of the Zhenjiang Road Record Office for 3 years in 1328 (the 1st year of the Tianli era of the Yuan Dynasty). According to the Guangxu "Dantu County Gazetteer," Sa Dula stabilized prices in Zhenjiang, opened granaries to help the people, suppressed powerful servants, and broke superstitions, doing many good deeds. In addition, in 1326 (the 3rd year of the Taiding era of the Yuan Dynasty), Zhemaluding, a scholar from Jiangsu and Zhejiang, served as a professor of Confucian studies in Zhenjiang Road, which was the highest official position in charge of education at that time.
Guyun Mosque was destroyed at the end of the Yuan Dynasty and the beginning of the Ming Dynasty, rebuilt during the Hongwu era of the Ming Dynasty, and moved to Jianzi Lane in the city in 1602 (the 30th year of the Wanli era), from which it was called Jianzi Lane Mosque. It was renovated three times in 1850 (the 30th year of the Daoguang era), 1904 (the 30th year of the Guangxu era), and 1909 (the 1st year of the Xuantong era).
In 1958, Jianzi Lane Mosque was occupied by a knitting factory and a color printing factory. From the 1970s to the early 1980s, the color printing factory and other units successively demolished the main prayer hall, the main hall, the water room, and other buildings, rebuilding them into factory buildings. The stone tablet "Guyun Mosque Monument Record," written by the Jinshi Li Yiyang in 1620 (the 48th year of the Wanli era of the Ming Dynasty) and treasured in the mosque, was used to mix cement, and the handwriting was destroyed and blurred. The calligrapher of the Wanli renovation monument was Ma Zhiqi, a Hui person from Xinye, Henan. Ma Zhiqi was the second-place winner (Bangyan) in 1610 (the 38th year of the Wanli era). He was good at poetry and calligraphy. From the Wanli to the Chongzhen eras, he wrote renovation monument records for the Xiaopi Yuan Mosque in Xi'an, Shaanxi, the Datong Mosque in Shanxi, the Jinshifang Street Mosque in Beijing, and the Chengguan Mosque in Wudu, Gansu. In 1982, the Zhenjiang Islamic Association restored the stone tablet and moved it to Shanxiang Mosque, so the stone tablet was finally preserved.
It was not until 1993 that the printing factory occupying the mosque moved out, and in 1994 the Islamic Association recovered the property rights of Jianzi Lane Mosque. In 2005, Zhenjiang built the First Building Commercial Pedestrian Street, and Jianzi Lane Mosque was completely demolished. A new Guyun Mosque was built on Xuefu Road, and the Wanli renovation stone tablet, the ancient well railing, and three Qing Dynasty renovation tablets from the original Jianzi Lane Mosque were placed in the courtyard for preservation.
3. Qing Dynasty mihrab at the mosque outside the South Gate
In addition to the relics of Jianzi Lane Mosque, Guyun Mosque also houses the mihrab prayer direction tablet from the kiln hall of the mosque outside the South Gate of Zhenjiang.
The mosque outside the South Gate of Zhenjiang was at the east end of Miaojia Lane. It is speculated to have been built in the early Qing Dynasty and was an east-facing quadrangle. Opposite the mosque gate was a row of tall elm trees, dense and covering the sky. The prayer hall and the opposite hall were both three bays wide. There were tall ginkgo trees on both sides in front of the hall, with guest rooms to the south and a water room, kitchen, and rack room to the north.
At the beginning of the 20th century, the imam of the mosque outside the South Gate was an Imam Ma from Henan. In the early 1920s, he was hired by Muslims in Shou County, Anhui, and after that, the imam of the mosque outside the South Gate was succeeded by Imam Wan Shourong. The daily affairs of the mosque were managed by Jin Zhiguang of the Xinchangheng Cloth Store and Xia Songfu, the father of Xia Rongguang. During the Republic of China, the firewood and rice market outside the South Gate was very prosperous, and there were more than 50 settled Hui households.
In 1937, the mosque outside the South Gate was destroyed by the flames of war. The mihrab prayer direction tablet in the kiln hall was preserved in the home of Hua Baoren next to the mosque until it was moved to Guyun Mosque in 2005.
The lotus-shaped Arabic script on the mihrab is the "Tasmiyah," which means "In the name of Allah, the Most Gracious, the Most Merciful." The Arabic script in the middle is from the Quran, Chapter 2, Verse 163, and the diamond-shaped carved characters at the bottom are in Kufic Arabic calligraphy: Prostrate yourselves, worship your Lord.
4. Xinhe Street Mosque: 1930
Xinhe Street Mosque is the only Ikhwan mosque in Jiangsu, built in 1930. Zhenjiang Hui people are also used to calling it the "Jinde Association." This was originally a private residence purchased with donations from Muslims in both Shanghai and Zhenjiang, so it is a Jiangnan residence with three courtyards and two side rooms.
The Ikhwan sect was introduced to Jiangnan in the 1920s. In 1926, Imam Ha Decheng and others initiated the establishment of the "Jinde Association" organization at the Xiaotaoyuan Mosque in Shanghai to promote Ikhwan doctrines. Fa Jiesan (1872-1958), a local Hui person from Zhenjiang who went to Shanghai, accepted the Ikhwan's propositions after discussing doctrines with Imam Ha Decheng. After returning to Zhenjiang, he performed prayers in his home according to Ikhwan rituals. Later, funds were raised in both Shanghai and Zhenjiang to build an Ikhwan mosque on Xinhe Street.
After the Ikhwan sect was introduced to Zhenjiang, it was generally difficult for the middle-aged and elderly to accept, but many young people accepted it. However, at that time, the new and old sects lived in peace and did not interfere with each other.
The Xinhe Street Mosque of that year had a stone plaque embedded horizontally on the gate, engraved with the sign "Mosque," which no longer exists. The existing building is a small three-bay house with three courtyards and two side rooms. There is a roofed patio between the first and second courtyards, the second and third courtyards are connected by a garden gate, and the third courtyard is a two-story building.
At that time, the Zhenjiang Jinde Association held a dinner every Saturday night after prayers and invited imams to give sermons (Waz). Anyone who came to listen to the lecture would be invited to the dinner, and the expenses were borne by members who invited imams to commemorate their ancestors.
At that time, the Jinde Association also used winter and summer vacations to organize "Hui Children's Scripture Classes," and Muslims of all sects sent their children to the classes to study scriptures.
After the mosque was built, many famous imams were hired to preside over religious affairs. In 1947, the famous Li Si Imam, Li Zhenji from Anhui, came to Xinhe Street Mosque from the Luohe Mosque in Henan. According to Mr. Xia Rongguang's recollection, Li Si Imam, who was nearly seventy years old at the time, had a kind and benevolent appearance and a well-cultivated demeanor. When explaining doctrines, regardless of the listener's level, everyone could be inspired by it. Therefore, more and more elders from other neighborhoods came to the mosque to pray Jumu'ah. In the autumn of 1949, Li Si Imam returned to Luohe from Zhenjiang.
In 1950, Imam Zhang Zhushu, then 43 years old, came to Xinhe Street Mosque to serve as the imam. Imam Zhang Zhushu was from Xiangfan, Hubei. In Mr. Xia Rongguang's recollection, Imam Zhang Zhushu was proficient in doctrines and had profound modern knowledge. When explaining doctrines, he could closely relate to reality, and his language was vivid, simple, and easy to understand. He could attract ordinary elders and was also appreciated by intellectuals. Local Muslims in Zhenjiang praised him as an imam of the new era. In 1953, Imam Zhang Zhushu was hired by the Fuyou Road Mosque in Shanghai to serve as imam and left Zhenjiang.
Afterward, Xinhe Street Mosque was presided over by the old man Tan Jizhen for prayers and affairs until 1958, when Xinhe Street Mosque was merged into Shanxiang Mosque. Later, it became a dormitory for the Forestry Machinery Factory, and then it has been abandoned ever since.
III. Nanjing
1. Jingjue Mosque: Rebuilt in 1877
Jingjue Mosque was founded in 1388 (the 21st year of the Hongwu era) and is the earliest mosque in Nanjing. It was burned down in 1430 (the 5th year of the Xuande era) and was rebuilt at the request of Zheng He. During the Taiping Rebellion, Jingjue Mosque was destroyed, and its components were moved to the vassal mansion. Later, it was rebuilt in 1877 (the 3rd year of the Guangxu era) and renovated in 1879 (the 5th year of the Guangxu era) to form its current layout.
In the early years of the Republic of China, the wealthy Nanjing couple Jiang Xiudong and his wife funded the construction of the north and south lecture halls and the hall building for Jingjue Mosque, and it was repaired again in 1957. During the Cultural Revolution, Jingjue Mosque was occupied by a rubber company and the No. 3 Rubber Factory. The only remaining Ming Dynasty stone archway was demolished, and plaques, couplets, and stone tablets were wantonly destroyed. It was reopened after repairs in 1982 and 1984, and the archway was rebuilt in 1985.
Ming Dynasty ancient well; the well railing is the original object from 1706 (the 45th year of the Kangxi era).
Looking at the second hall from the second gate.
Second hall
The main hall of the second hall in 2017
The main hall of the second hall in 2018, with changed furnishings.
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Summary: This travel note introduces Sixteen Traditional Mosques in Jiangsu (Part 1). 1. Xianhe Mosque: Rebuilt in 1390. It is useful for readers interested in Java Mosques, Muslim Travel, Islamic Heritage.
I. Yangzhou
1. Xianhe Mosque: Rebuilt in 1390
2. Majian Lane Mosque: 1714
3. Gaoyou Mosque: Rebuilt in 1864
4. Lingtang Ancient Mosque: Rebuilt in 1924
II. Zhenjiang
1. Shanxiang Mosque: Rebuilt in 1873
2. Jianzi Lane Mosque Ming and Qing stone carvings
3. Qing Dynasty mihrab at the mosque outside the South Gate
4. Xinhe Street Mosque: 1930
III. Nanjing 1. Jingjue Mosque: Rebuilt in 1877
2. Caoqiao Mosque (formerly Taiping Road Mosque): rebuilt in 2005.
3. Xiaowangfu Lane Mosque.
4. Hushu Mosque: rebuilt in 1896.
5. Liuhe Changjiang Road Mosque: rebuilt during the Guangxu reign of the Qing Dynasty.
IV. Huai'an
1. Qingjiang Mosque: rebuilt in 1870.
2. Hexia Mosque: rebuilt in the late Qing Dynasty.
3. Wangjiaying Mosque: rebuilt in 1985.
I. Yangzhou
1. Xianhe Mosque: Rebuilt in 1390
Xianhe Mosque in Yangzhou, along with Phoenix Mosque in Hangzhou, Lion Mosque (Huaisheng Mosque) in Guangzhou, and Qilin Mosque (Qingjing Mosque) in Quanzhou, is known as one of the four great ancient mosques in the southeast. It was founded in 1275 (the 12th year of the Zhiyuan era of the Yuan Dynasty) by the sage Puhading from the Western Regions before his passing. It was rebuilt in 1390 (the 23rd year of the Hongwu era of the Ming Dynasty) by Ha San, renovated in 1523 (the 3rd year of the Jiajing era) by the merchant Ma Zongdao and the imam Ha Ming, and repaired again in 1791 (the 56th year of the Qianlong era).
The gate tower features a single-eave, ridge-roofed, hard-hill style, with some wooden components remaining from the Ming Dynasty. The Ming Dynasty drum-shaped stone bases in front of the gate are very exquisite and rare among mosques in the country.
The courtyard of Xianhe Mosque follows a small patio layout, rather than the quadrangle layout common in northern mosques. Xianhe Mosque divides the lecture hall, the main prayer hall, and the gate into three small, independent patio courtyards. Furthermore, a moon-viewing pavilion and a veranda were built outside the south gable of the main prayer hall, giving the mosque a garden-like atmosphere.
Main prayer hall of Xianhe Mosque
There is a 745-year-old ancient ginkgo tree inside Xianhe Mosque, which is the oldest surviving ginkgo tree in Yangzhou.
2. Majian Lane Mosque: 1714
There is a Majian Lane Mosque on Majian Lane in the East Gate Street of Yangzhou. According to the Gu family genealogy of the Hui people, the Majian Lane Mosque was built in 1714 (the 53rd year of the Kangxi era) by Gu Yuanbing, the 24th-generation descendant of the ancient Bo Ding.
Majian Lane Mosque originally had dozens of rooms, including a gate hall, a memorial archway, a main prayer hall, a reception hall, a water room, side rooms, and dormitories. Currently, two main prayer halls, a reception hall, and a water room remain.
In the early years of the Republic of China, the mosque housed the second Yangzhou branch of the Beijing "Zhenzong Newspaper" and an Islamic book and newspaper room. In 1932, Liu Binru, a famous imam in Yangzhou and one of the founders of the China Islamic Association, along with Hua Ruzhou, then a director of the Jiangdu County Hui Association, established the "China Islamic Scripture Translation Institute" here, dedicated to the translation of the Quran. Liu Binru, who was proficient in Arabic and Persian, was responsible for translating the original Arabic text, while Hua Ruzhou was responsible for translating the summaries from the English version by the Indian Muslim scholar Muhammad Ali, which were attached before the text of each section of the Quran. On January 1, 1935, the "Chinese Translation of the Quran with Ali's Summaries" was officially published, with an initial print run of 2,000 copies, sold by major bookstores across the country.
In 1933, the Yangzhou Islamic Association founded the Hui Cultural School here, presided over by Liu Binru. In addition to teaching Arabic, it also offered Chinese, English, and arithmetic, equivalent to the level of higher primary to junior high school, replacing the traditional scripture hall teaching form of individual instruction with large-class lectures. Teachers included Hua Jinhou, the imam of Majian Lane Mosque who was proficient in Arabic, Imam Ruan Dechang, Lan Baohua, the imam of the Hui Hall outside the East Gate, and Liu Binru. They also hired Hui Association members Shen Junchen and Zhang Shaozhe to teach Chinese and arithmetic, and Hua Ruzhou to teach English. There were more than 30 students, but it closed after one year due to a lack of funds.
Between 1934 and 1935, the missionary Bi Jingshi visited Majian Lane Mosque and saw the reading room set up inside, which contained many Muslim magazines, as well as the Quran translated by Wang Jingzhai and a portion of the Quran translated by the two translators mentioned above, Liu Binru and Hua Ruzhou. At the same time, he also took a picture of the "Gu Gong Memorial Monument" erected in the mosque in 1931, which stated that Gu Su had served as a mosque trustee for 11 years, repaired the water room and shops for the mosque, and built a new greenhouse, making great contributions to the mosque.
In the autumn of 1946, the Yangzhou Hui Youth Association founded the Shengsheng Primary School in the mosque, with Liu Binru serving as the chairman of the board. The school system was a complete primary school. When it opened, it initially set up 3 multi-grade classes, enrolling 150 students. It offered free tuition to the children of Hui families, provided books for particularly needy families, and also provided free care for children from non-Hui families in financial distress. Most of the teachers were unemployed Hui youths. It closed in the summer of 1949.
In 1958, the mosque was converted into a factory workshop and occupied by a craft sign factory, a sack factory, and a brush factory. It was not until 1997 that the mosque property was recovered, and in 2008 it was listed as a municipal cultural relic protection unit.
3. Gaoyou Mosque: Rebuilt in 1864
Gaoyou Mosque is a very beautiful traditional mosque, small and exquisite, with the beauty of a water town. The date of the mosque's origin is unknown, but there is an ancient cypress tree in the courtyard that is over two hundred years old. In 1864 (the 3rd year of the Tongzhi era), village elders Ma Guixing, Liu Xingtian, and Ma Hongxing rebuilt the mosque. There is a stone inscription on the current gate that reads "Rebuilt in the middle of winter in the second year of Tongzhi of the Qing Dynasty."
It is a great pity that the mosque gate was locked when we went. We asked a nearby ramen restaurant, and they said it only opens during Jumu'ah. It seems we will have to wait for another opportunity to visit inside.
4. Lingtang Ancient Mosque: Rebuilt in 1924
At the end of the Yuan Dynasty, a mosque was built in "Huihui Bay" by the Gaoyou Lake in Lingtang, but it was later destroyed by floods. In the middle of the Ming Dynasty, the mosque was moved to Yangdazhuang, and in the early Qing Dynasty, it was moved to its current location. It was rebuilt in 1844 (the 24th year of the Daoguang era of the Qing Dynasty), expanded again in 1921, and completed in 1924.
The golden osmanthus tree next to the kiln hall was planted when the local elder Xue Yukuan and his wife Xue Yangshi were married and asked an imam to recite the Nikah. It has a history of more than 130 years.
The exhibition hall of Lingtang Mosque displays a water bottle (tangping) sent by the Jizhaoying Mosque in Nanjing during the Qing Dynasty, a water bottle from the Republic of China, a copper Xuande censer, a blue and white porcelain incense burner, as well as a steamer and a bucket from the mosque's water room in the 1950s. The steamer was used to boil hot water, and the bucket had a hole at the bottom; pulling out the wooden plug on the hole allowed for a shower.
The mosque is also the inheritance site of the Yangzhou intangible cultural heritage "Huihui Customs of Lingtang Hui Township."
II. Zhenjiang
1. Shanxiang Mosque: Rebuilt in 1873
Zhenjiang Shanxiang Mosque, also known as the West City Mosque or the Great West Mosque, has an unknown founding date. It was expanded during the Kangxi era, destroyed by the Taiping Rebellion in 1853 (the 3rd year of the Xianfeng era), and rebuilt in 1873 (the 12th year of the Tongzhi era). According to the "History of Islam in Zhenjiang, Jiangsu," based on the recollections of the late Imam Tan Yuanshen, who lived to be over eighty, he heard from his grandfather and the elders in the faith that before the expansion at the end of the Kangxi era, the West City Mosque only had three thatched huts. At that time, the area around the mosque was sparsely populated and vast; one could see the Zhenjiang city tower to the east and Yuntai Mountain to the west.
After Zhenjiang opened as a treaty port, the area outside the West Gate became a bustling commercial district. In 1865, the British established a concession by the river, and with the opening of the Shanghai-Nanjing Railway, the area outside the West Gate developed further. Hui people continuously came to do business and settled around Shanxiang Mosque.
In 1902 (the 28th year of the Guangxu era), the Hui people of Zhenjiang raised funds to expand Shanxiang Mosque. The current mosque is the layout after this renovation.
Shanxiang Mosque consists of a small patio and a large patio (courtyard). Entering the main gate is the first small patio; passing through the front hall is the second small patio, with the side leading to a side gate and the front facing the second gate. Passing through the second gate is the third small patio, followed by a corridor leading into the large patio (courtyard) composed of the prayer hall, the south lecture hall, and the opposite hall. This layout of large and small patios is very characteristic of the Jianghuai region.
Main gate
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The front hall was used as a classroom for Muyuan Primary School during the War of Resistance Against Japan. The plaque above was written by Imam Hua Guilin in 1984, and the couplet was written by the famous Beijing Arabic calligrapher Li Wencai in 2010.
Door pier outside the front hall
Rockery in the second small patio
Second gate
The side gate hall has a green screen door facing it, with the circular characters "Qingzhen" (Pure and True) written in the center.
In the 1960s and 1970s, the mosque was smashed and then occupied, leaving only the side gate hall guarded by the old mosque caretaker Ma Zhonglin. The occupying unit tried to drive Ma Zhonglin away with various excuses, but he refused them all, eventually spending ten difficult years there. During these ten years, all the Hui people in Zhenjiang stored funeral supplies in this gate hall, and held and managed the deceased there. At that time, only the old man Ma Zhonglin washed the bodies of the deceased, stood for the Janazah dua, and went up the mountain to the grave to recite dua. He also slaughtered poultry for the elders in the side gate hall every morning.
In 1981, the old man Ma Zhonglin passed away. Afterward, Tan Quanhong and Zhang Dagui successively slaughtered poultry for the elders in the side gate hall every morning. In that same year, the occupying unit began to vacate, and Shanxiang Mosque was finally recovered.
The third small patio outside the second gate
Large patio (courtyard). There is a cross-shaped path in the courtyard, planted with pine and ginkgo trees. There were once two ginkgo trees over two hundred years old in the courtyard, which were sawed down in 1958 to support the Great Leap Forward steel production.
Shanxiang Mosque was once an important base for printing and publishing religious books in the country. From the Qianlong to the Tongzhi eras of the Qing Dynasty, more than 20 types of philosophical and doctrinal books, including "Baoming Zhenjing," "Tianfang Dianli," "Guizhen Zongyi," and "Huihui Yuanlai," were successively woodblock-printed in hundreds of editions and transported to all parts of the country by water and land. To this day, the National Library of China, the Central University for Nationalities Library, and Peking University Library all house editions of books from Zhenjiang Shanxiang Mosque.
In the 1960s and 1970s, Shanxiang Mosque was severely damaged; no scriptures, woodblock editions, plaques, couplets, furniture, decorations, or various cultural relics survived.
The opposite hall, with calligraphy hanging in the center and calligraphy scrolls.
Traditional winding corners
The alley name comes from the Persian word Baba, which is what the Hui people often call Baba.
2. Jianzi Lane Mosque Ming and Qing stone carvings
Jianzi Lane Mosque, originally named Guyun Mosque, was founded on Fumin Street in Ren'an Lane and was a mosque in Zhenjiang during the Yuan Dynasty. According to the "Zhishun Zhenjiang Gazetteer" of 1333 (the 4th year of the Zhishun era of the Yuan Dynasty), there were 59 Hui households with 374 people in Zhenjiang during the Yuan Dynasty. The famous Yuan Dynasty Hui poet Sa Dula served as the Darughachi (the administrator holding the seal) of the Zhenjiang Road Record Office for 3 years in 1328 (the 1st year of the Tianli era of the Yuan Dynasty). According to the Guangxu "Dantu County Gazetteer," Sa Dula stabilized prices in Zhenjiang, opened granaries to help the people, suppressed powerful servants, and broke superstitions, doing many good deeds. In addition, in 1326 (the 3rd year of the Taiding era of the Yuan Dynasty), Zhemaluding, a scholar from Jiangsu and Zhejiang, served as a professor of Confucian studies in Zhenjiang Road, which was the highest official position in charge of education at that time.
Guyun Mosque was destroyed at the end of the Yuan Dynasty and the beginning of the Ming Dynasty, rebuilt during the Hongwu era of the Ming Dynasty, and moved to Jianzi Lane in the city in 1602 (the 30th year of the Wanli era), from which it was called Jianzi Lane Mosque. It was renovated three times in 1850 (the 30th year of the Daoguang era), 1904 (the 30th year of the Guangxu era), and 1909 (the 1st year of the Xuantong era).
In 1958, Jianzi Lane Mosque was occupied by a knitting factory and a color printing factory. From the 1970s to the early 1980s, the color printing factory and other units successively demolished the main prayer hall, the main hall, the water room, and other buildings, rebuilding them into factory buildings. The stone tablet "Guyun Mosque Monument Record," written by the Jinshi Li Yiyang in 1620 (the 48th year of the Wanli era of the Ming Dynasty) and treasured in the mosque, was used to mix cement, and the handwriting was destroyed and blurred. The calligrapher of the Wanli renovation monument was Ma Zhiqi, a Hui person from Xinye, Henan. Ma Zhiqi was the second-place winner (Bangyan) in 1610 (the 38th year of the Wanli era). He was good at poetry and calligraphy. From the Wanli to the Chongzhen eras, he wrote renovation monument records for the Xiaopi Yuan Mosque in Xi'an, Shaanxi, the Datong Mosque in Shanxi, the Jinshifang Street Mosque in Beijing, and the Chengguan Mosque in Wudu, Gansu. In 1982, the Zhenjiang Islamic Association restored the stone tablet and moved it to Shanxiang Mosque, so the stone tablet was finally preserved.
It was not until 1993 that the printing factory occupying the mosque moved out, and in 1994 the Islamic Association recovered the property rights of Jianzi Lane Mosque. In 2005, Zhenjiang built the First Building Commercial Pedestrian Street, and Jianzi Lane Mosque was completely demolished. A new Guyun Mosque was built on Xuefu Road, and the Wanli renovation stone tablet, the ancient well railing, and three Qing Dynasty renovation tablets from the original Jianzi Lane Mosque were placed in the courtyard for preservation.
3. Qing Dynasty mihrab at the mosque outside the South Gate
In addition to the relics of Jianzi Lane Mosque, Guyun Mosque also houses the mihrab prayer direction tablet from the kiln hall of the mosque outside the South Gate of Zhenjiang.
The mosque outside the South Gate of Zhenjiang was at the east end of Miaojia Lane. It is speculated to have been built in the early Qing Dynasty and was an east-facing quadrangle. Opposite the mosque gate was a row of tall elm trees, dense and covering the sky. The prayer hall and the opposite hall were both three bays wide. There were tall ginkgo trees on both sides in front of the hall, with guest rooms to the south and a water room, kitchen, and rack room to the north.
At the beginning of the 20th century, the imam of the mosque outside the South Gate was an Imam Ma from Henan. In the early 1920s, he was hired by Muslims in Shou County, Anhui, and after that, the imam of the mosque outside the South Gate was succeeded by Imam Wan Shourong. The daily affairs of the mosque were managed by Jin Zhiguang of the Xinchangheng Cloth Store and Xia Songfu, the father of Xia Rongguang. During the Republic of China, the firewood and rice market outside the South Gate was very prosperous, and there were more than 50 settled Hui households.
In 1937, the mosque outside the South Gate was destroyed by the flames of war. The mihrab prayer direction tablet in the kiln hall was preserved in the home of Hua Baoren next to the mosque until it was moved to Guyun Mosque in 2005.
The lotus-shaped Arabic script on the mihrab is the "Tasmiyah," which means "In the name of Allah, the Most Gracious, the Most Merciful." The Arabic script in the middle is from the Quran, Chapter 2, Verse 163, and the diamond-shaped carved characters at the bottom are in Kufic Arabic calligraphy: Prostrate yourselves, worship your Lord.
4. Xinhe Street Mosque: 1930
Xinhe Street Mosque is the only Ikhwan mosque in Jiangsu, built in 1930. Zhenjiang Hui people are also used to calling it the "Jinde Association." This was originally a private residence purchased with donations from Muslims in both Shanghai and Zhenjiang, so it is a Jiangnan residence with three courtyards and two side rooms.
The Ikhwan sect was introduced to Jiangnan in the 1920s. In 1926, Imam Ha Decheng and others initiated the establishment of the "Jinde Association" organization at the Xiaotaoyuan Mosque in Shanghai to promote Ikhwan doctrines. Fa Jiesan (1872-1958), a local Hui person from Zhenjiang who went to Shanghai, accepted the Ikhwan's propositions after discussing doctrines with Imam Ha Decheng. After returning to Zhenjiang, he performed prayers in his home according to Ikhwan rituals. Later, funds were raised in both Shanghai and Zhenjiang to build an Ikhwan mosque on Xinhe Street.
After the Ikhwan sect was introduced to Zhenjiang, it was generally difficult for the middle-aged and elderly to accept, but many young people accepted it. However, at that time, the new and old sects lived in peace and did not interfere with each other.
The Xinhe Street Mosque of that year had a stone plaque embedded horizontally on the gate, engraved with the sign "Mosque," which no longer exists. The existing building is a small three-bay house with three courtyards and two side rooms. There is a roofed patio between the first and second courtyards, the second and third courtyards are connected by a garden gate, and the third courtyard is a two-story building.
At that time, the Zhenjiang Jinde Association held a dinner every Saturday night after prayers and invited imams to give sermons (Waz). Anyone who came to listen to the lecture would be invited to the dinner, and the expenses were borne by members who invited imams to commemorate their ancestors.
At that time, the Jinde Association also used winter and summer vacations to organize "Hui Children's Scripture Classes," and Muslims of all sects sent their children to the classes to study scriptures.
After the mosque was built, many famous imams were hired to preside over religious affairs. In 1947, the famous Li Si Imam, Li Zhenji from Anhui, came to Xinhe Street Mosque from the Luohe Mosque in Henan. According to Mr. Xia Rongguang's recollection, Li Si Imam, who was nearly seventy years old at the time, had a kind and benevolent appearance and a well-cultivated demeanor. When explaining doctrines, regardless of the listener's level, everyone could be inspired by it. Therefore, more and more elders from other neighborhoods came to the mosque to pray Jumu'ah. In the autumn of 1949, Li Si Imam returned to Luohe from Zhenjiang.
In 1950, Imam Zhang Zhushu, then 43 years old, came to Xinhe Street Mosque to serve as the imam. Imam Zhang Zhushu was from Xiangfan, Hubei. In Mr. Xia Rongguang's recollection, Imam Zhang Zhushu was proficient in doctrines and had profound modern knowledge. When explaining doctrines, he could closely relate to reality, and his language was vivid, simple, and easy to understand. He could attract ordinary elders and was also appreciated by intellectuals. Local Muslims in Zhenjiang praised him as an imam of the new era. In 1953, Imam Zhang Zhushu was hired by the Fuyou Road Mosque in Shanghai to serve as imam and left Zhenjiang.
Afterward, Xinhe Street Mosque was presided over by the old man Tan Jizhen for prayers and affairs until 1958, when Xinhe Street Mosque was merged into Shanxiang Mosque. Later, it became a dormitory for the Forestry Machinery Factory, and then it has been abandoned ever since.
III. Nanjing
1. Jingjue Mosque: Rebuilt in 1877
Jingjue Mosque was founded in 1388 (the 21st year of the Hongwu era) and is the earliest mosque in Nanjing. It was burned down in 1430 (the 5th year of the Xuande era) and was rebuilt at the request of Zheng He. During the Taiping Rebellion, Jingjue Mosque was destroyed, and its components were moved to the vassal mansion. Later, it was rebuilt in 1877 (the 3rd year of the Guangxu era) and renovated in 1879 (the 5th year of the Guangxu era) to form its current layout.
In the early years of the Republic of China, the wealthy Nanjing couple Jiang Xiudong and his wife funded the construction of the north and south lecture halls and the hall building for Jingjue Mosque, and it was repaired again in 1957. During the Cultural Revolution, Jingjue Mosque was occupied by a rubber company and the No. 3 Rubber Factory. The only remaining Ming Dynasty stone archway was demolished, and plaques, couplets, and stone tablets were wantonly destroyed. It was reopened after repairs in 1982 and 1984, and the archway was rebuilt in 1985.
Ming Dynasty ancient well; the well railing is the original object from 1706 (the 45th year of the Kangxi era).
Looking at the second hall from the second gate.
Second hall
The main hall of the second hall in 2017
The main hall of the second hall in 2018, with changed furnishings.
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Sixteen Traditional Mosques in Jiangsu (Part 2)
Reposted from the web
Summary: This travel note introduces Sixteen Traditional Mosques in Jiangsu (Part 2). The mihrab of the main prayer hall was built in 2001. It is useful for readers interested in Java Mosques, Muslim Travel, Islamic Heritage.
The mihrab of the main prayer hall was built in 2001.
2. Caoqiao Mosque (formerly Taiping Road Mosque): rebuilt in 2005.
The current Caoqiao Mosque in Qijiawan is 40 meters away from the original Caoqiao Mosque. In 1997, because the widening of Dading Lane occupied the Caoqiao Mosque, the Jianye District government proposed a land swap, which the Islamic Association agreed to. In 2003, after the historic buildings of the Caoqiao Mosque and the Taiping Road Mosque were demolished, the architectural components of the main hall and the second hall of the Taiping Road Mosque were rebuilt at the new site, and completed in 2005. The current name of the 'Cultural Relics Protection Unit' is 'Former Taiping Road Mosque'.
Caoqiao Mosque was built during the Qianlong reign of the Qing Dynasty, destroyed by fire during the Taiping Rebellion, and rebuilt in the early years of the Tongzhi reign. Because it is located in Qijiawan, a residential area for Muslims, the Caoqiao Mosque community is the most prominent in Nanjing. During the Cultural Revolution, Caoqiao Mosque was occupied by a factory and later rented to the Nanjing Woodware Factory, suffering severe damage. In 2003, Caoqiao Mosque was completely demolished.
Taiping Road Mosque was originally named Huapailou Mosque. Legend has it that it was built by Chang Yuchun in the early Ming Dynasty, destroyed during the Taiping Rebellion, and later rebuilt. After the old mosque was demolished in 1924, Nanjing wealthy merchant Jiang Guobang and his brothers donated funds to rebuild a new mosque on the south side, which was still called Huapailou Mosque. When the road was widened in 1931, the gate tower was demolished. Huapailou was renamed Taiping Road, and Huapailou Mosque was also renamed Taiping Road Mosque. In 1945, the China Islamic National Salvation Association moved into the Taiping Road Mosque and was renamed the China Islamic Association. Its first chairman was Bai Chongxi, and it was the highest Islamic organization in the country at the time until it moved to Taipei in 1949. During the Cultural Revolution, the Taiping Road Mosque was occupied by the 'Cultural and Martial Rebel Headquarters' and the 'Religious Circles Labor Service Agency'. It was reclaimed in 1978, reopened in 1980, designated as a municipal cultural protection unit in 1982, and demolished in 2003. The components of the main hall and the second hall were used to build the new Caoqiao Mosque.
Taraweeh during Ramadan in 2016.
3. Xiaowangfu Lane Mosque.
Next to Anleyuan is an abandoned Xiaowangfu Lane Mosque. I could not find any information about the Xiaowangfu Lane Mosque, only that a Wuben Primary School was founded here in 1917, until it was taken over by the government in 1951. Later, the mosque was occupied by the Wire and Cable Factory as a staff dormitory, which it remains to this day.
4. Hushu Mosque: rebuilt in 1896.
Hushu Mosque was first built in 1392 (the 25th year of Hongwu), destroyed during the Taiping Rebellion, and the main hall was rebuilt in 1896 (the 22nd year of Guangxu). In 1911, five tile-roofed rooms were built on the left side in front of the main hall: the left was the water room, the right was the dormitory, and the middle was the guest hall. In 1919, three rooms of the front hall, five rooms of the main hall, and two rooms of the east wing of the main gate were renovated.
Around 1932, a primary school for Muslim children was established inside Hushu Mosque, and it moved out of the mosque in 1956. In 1964, the main hall of Hushu Mosque was demolished during the 'Four Clean-ups Movement', and it was occupied by the Hushu Straw Bag Factory, Hushu Hardware Factory, and Hushu Supply and Marketing Cooperative during the Cultural Revolution. The main hall was rebuilt in 1988. The roof of the main hall of Hushu Mosque was originally a palace-style building with flying eaves and upturned corners, but it was rebuilt with a flat roof after the renovation.
The gate pier from the original construction in 1392.
Ginkgo tree transplanted in 1689.
5. Liuhe Changjiang Road Mosque: rebuilt during the Guangxu reign of the Qing Dynasty.
Liuhe Changjiang Road Mosque was originally named Chengqingfang Mosque, also known as Liuhe North Mosque and Da Family Mosque. It was built during the Qianlong reign of the Qing Dynasty. Its architectural style imitated the Liuhe South Gate Mosque. It was destroyed during the Taiping Rebellion and rebuilt during the Guangxu reign. In 1928, Madam Da (the aunt of Da Pusheng), the widow of wealthy merchant Wang Zuochen, donated funds to build the Wuxin Pavilion on the original site of the Wangyue Tower.
The Muslims in Liuhe are mainly of the Da family. Grand Imam Da Pusheng served as the imam at the mosque around 1900 and founded the Liuhe County Muslim Guangyi Primary School in the mosque, creating a new model for the transition from traditional scripture teaching to modern classroom teaching. During the Cultural Revolution, the mosque was occupied for a long time by the Liuhe County Military Control Committee and the Cultural Troupe, and was later reclaimed.
Imam Xue of the mosque is particularly enthusiastic.
The brick and stone screen wall built in 2009 is embedded with the 9 stone tablets currently preserved in the mosque.
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IV. Huai'an
1. Qingjiang Mosque: rebuilt in 1870.
The most important wharf in Qingjiangpu is next to the Yue Gate. Because Emperors Kangxi and Qianlong landed here during their southern tours, it is called the Imperial Wharf. Since the Ming Dynasty, Muslims have been doing business on Yuehe Street in front of the Imperial Wharf, gradually forming the Yuehe Street Muslim community in Qingjiangpu, with the Qingjiang Mosque at its center.
Qingjiang Mosque was originally named Yuanpu Mosque and was first built during the Jiajing reign of the Ming Dynasty. It was expanded in 1799 (the 57th year of Qianlong). In 1860 (the 10th year of Xianfeng), the Nian Army captured Qingjiangpu, and the mosque was destroyed. The imam, Ma Huanwen, unfortunately passed away from illness while raising funds for the reconstruction. Fortunately, Jiang Hengqing, an elder from Nanjing, took over and organized everyone to raise funds, finally managing to rebuild the main hall in 1870 (the 9th year of Tongzhi).
The 'Tablet Record of the Reconstruction of the Mosque Main Hall' from 1870 (the 9th year of Tongzhi) in the mosque tells the history of the Qingjiang Mosque.
2. Hexia Mosque: rebuilt in the late Qing Dynasty.
Hexia Mosque was first built in the Ming Dynasty. It was burned down in 1860 (the 10th year of Xianfeng) when the Nian Army captured Huai'an, and was later rebuilt. After 1966, Hexia Mosque stopped its activities and the buildings were damaged. Activities were resumed in 1986, and major repairs were carried out recently.
When we went there, there was no one at Hexia Mosque. Imam Sha runs a beef and mutton shop on the other side of the town and only goes to the mosque when there is something to do.
3. Wangjiaying Mosque: rebuilt in 1985.
Wangjiaying Mosque was first built during the Yongzheng reign. It was originally three thatched huts next to Hehuawang in Wangjiapo. At the end of the Daoguang reign, it moved to the south bank of the Salt River, with Imams Chang Tingzhang and Dai Mingxuan presiding over religious affairs.
Imam Chang Tingzhang was known as 'Chang San Taiye'. He was originally from Jining, Shandong, and was born in 1785 (the 50th year of Qianlong) in Taoyuan County, Huai'an Prefecture, Jiangsu (now Siyang). When he was young, he studied in Lingzhou, Gansu (now Lingwu County, Ningxia), and after completing his studies, he visited various places in Jining, Shandong, to continue his studies. In 1810 (the 5th year of Jiaqing), the 26-year-old Imam Chang Tingzhang was invited to preside over religious affairs at Wangjiaying Mosque. Imam Chang Tingzhang had deep research into Arabic classics, astronomy, and medical theory. According to the 'Wangjiaying Annals', during the Daoguang reign, a Tao Sanye who came from Hangzhou for his reputation died in Huai'an. Because of the hot summer, in order to be responsible to the deceased's family, Imam Chang Tingzhang personally bought a boat and escorted the body down the Grand Canal to Hangzhou.
In 1860 (the 10th year of Xianfeng), the Nian Army entered Wangjiaying and burned down the mosque. In 1867 (the 6th year of Tongzhi), Imam Dai Jingzhai, the son of Imam Dai Mingxuan, presided over the construction of a few thatched huts, and later, with everyone's donations, a main hall with three thatched rooms was built.
In 1870 (the 9th year of Tongzhi), Imam Chang Tingzhang passed away, and Imam Dai Jingzhai presided over religious affairs. In 1884 (the 10th year of Guangxu), the thatched huts were converted into tile-roofed houses. Because Imam Chang Tingzhang studied at the Jahriyya Daotang in Lingzhou, Ningxia, when he was young, Wangjiaying Mosque subsequently hired five Jahriyya imams from Ningxia to preside over religious affairs and teach scriptures. Subsequent imams also went to Ningxia for further studies, making Wangjiaying Mosque one of the nine major branches of the Banqiao Daotang of the Jahriyya, and it has a very close relationship with the Banqiao Daotang in Wuzhong, Ningxia.
In 1912, the mosque built a new gate, a south lecture hall, a kitchen, and a water room. In 1920, with the funding from the Jingshan Tang in Gansu and the sale of dozens of willow trees from the public cemetery, the three-room tile-roofed eaves in front of the main hall were rebuilt, and three new east lecture halls were built.
In 1958, Wangjiaying Mosque moved to the east of Wangying West Road, and in 1961, it finally moved to its current location because the bank requisitioned the land to build a building. In 1966, the plaques and couplets of the main hall were all smashed and burned, the burial box was destroyed, and the main hall was occupied by a shoe and hat factory as a warehouse.
In 1979, under the leadership of Imam Ge Weili, Wangjiaying Mosque was rebuilt in an antique style, completed in 1985, and underwent two renovations and expansions in 2003 and 2006, becoming what it is today.
Imam Ge Weili was born in 1924, went to Ningxia to study in 1937, became the imam of Wangjiaying Mosque after completing his studies in 1945, served as 'Imam' in 1966, and later served as vice chairman of the Jiangsu Islamic Association and chairman of the Huai'an Islamic Association. Now the religious work of Wangjiaying Mosque is taken over by Imam Fan Weiming, a disciple of Imam Ge Weili.
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Summary: This travel note introduces Sixteen Traditional Mosques in Jiangsu (Part 2). The mihrab of the main prayer hall was built in 2001. It is useful for readers interested in Java Mosques, Muslim Travel, Islamic Heritage.
The mihrab of the main prayer hall was built in 2001.
2. Caoqiao Mosque (formerly Taiping Road Mosque): rebuilt in 2005.
The current Caoqiao Mosque in Qijiawan is 40 meters away from the original Caoqiao Mosque. In 1997, because the widening of Dading Lane occupied the Caoqiao Mosque, the Jianye District government proposed a land swap, which the Islamic Association agreed to. In 2003, after the historic buildings of the Caoqiao Mosque and the Taiping Road Mosque were demolished, the architectural components of the main hall and the second hall of the Taiping Road Mosque were rebuilt at the new site, and completed in 2005. The current name of the 'Cultural Relics Protection Unit' is 'Former Taiping Road Mosque'.
Caoqiao Mosque was built during the Qianlong reign of the Qing Dynasty, destroyed by fire during the Taiping Rebellion, and rebuilt in the early years of the Tongzhi reign. Because it is located in Qijiawan, a residential area for Muslims, the Caoqiao Mosque community is the most prominent in Nanjing. During the Cultural Revolution, Caoqiao Mosque was occupied by a factory and later rented to the Nanjing Woodware Factory, suffering severe damage. In 2003, Caoqiao Mosque was completely demolished.
Taiping Road Mosque was originally named Huapailou Mosque. Legend has it that it was built by Chang Yuchun in the early Ming Dynasty, destroyed during the Taiping Rebellion, and later rebuilt. After the old mosque was demolished in 1924, Nanjing wealthy merchant Jiang Guobang and his brothers donated funds to rebuild a new mosque on the south side, which was still called Huapailou Mosque. When the road was widened in 1931, the gate tower was demolished. Huapailou was renamed Taiping Road, and Huapailou Mosque was also renamed Taiping Road Mosque. In 1945, the China Islamic National Salvation Association moved into the Taiping Road Mosque and was renamed the China Islamic Association. Its first chairman was Bai Chongxi, and it was the highest Islamic organization in the country at the time until it moved to Taipei in 1949. During the Cultural Revolution, the Taiping Road Mosque was occupied by the 'Cultural and Martial Rebel Headquarters' and the 'Religious Circles Labor Service Agency'. It was reclaimed in 1978, reopened in 1980, designated as a municipal cultural protection unit in 1982, and demolished in 2003. The components of the main hall and the second hall were used to build the new Caoqiao Mosque.
Taraweeh during Ramadan in 2016.
3. Xiaowangfu Lane Mosque.
Next to Anleyuan is an abandoned Xiaowangfu Lane Mosque. I could not find any information about the Xiaowangfu Lane Mosque, only that a Wuben Primary School was founded here in 1917, until it was taken over by the government in 1951. Later, the mosque was occupied by the Wire and Cable Factory as a staff dormitory, which it remains to this day.
4. Hushu Mosque: rebuilt in 1896.
Hushu Mosque was first built in 1392 (the 25th year of Hongwu), destroyed during the Taiping Rebellion, and the main hall was rebuilt in 1896 (the 22nd year of Guangxu). In 1911, five tile-roofed rooms were built on the left side in front of the main hall: the left was the water room, the right was the dormitory, and the middle was the guest hall. In 1919, three rooms of the front hall, five rooms of the main hall, and two rooms of the east wing of the main gate were renovated.
Around 1932, a primary school for Muslim children was established inside Hushu Mosque, and it moved out of the mosque in 1956. In 1964, the main hall of Hushu Mosque was demolished during the 'Four Clean-ups Movement', and it was occupied by the Hushu Straw Bag Factory, Hushu Hardware Factory, and Hushu Supply and Marketing Cooperative during the Cultural Revolution. The main hall was rebuilt in 1988. The roof of the main hall of Hushu Mosque was originally a palace-style building with flying eaves and upturned corners, but it was rebuilt with a flat roof after the renovation.
The gate pier from the original construction in 1392.
Ginkgo tree transplanted in 1689.
5. Liuhe Changjiang Road Mosque: rebuilt during the Guangxu reign of the Qing Dynasty.
Liuhe Changjiang Road Mosque was originally named Chengqingfang Mosque, also known as Liuhe North Mosque and Da Family Mosque. It was built during the Qianlong reign of the Qing Dynasty. Its architectural style imitated the Liuhe South Gate Mosque. It was destroyed during the Taiping Rebellion and rebuilt during the Guangxu reign. In 1928, Madam Da (the aunt of Da Pusheng), the widow of wealthy merchant Wang Zuochen, donated funds to build the Wuxin Pavilion on the original site of the Wangyue Tower.
The Muslims in Liuhe are mainly of the Da family. Grand Imam Da Pusheng served as the imam at the mosque around 1900 and founded the Liuhe County Muslim Guangyi Primary School in the mosque, creating a new model for the transition from traditional scripture teaching to modern classroom teaching. During the Cultural Revolution, the mosque was occupied for a long time by the Liuhe County Military Control Committee and the Cultural Troupe, and was later reclaimed.
Imam Xue of the mosque is particularly enthusiastic.
The brick and stone screen wall built in 2009 is embedded with the 9 stone tablets currently preserved in the mosque.
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IV. Huai'an
1. Qingjiang Mosque: rebuilt in 1870.
The most important wharf in Qingjiangpu is next to the Yue Gate. Because Emperors Kangxi and Qianlong landed here during their southern tours, it is called the Imperial Wharf. Since the Ming Dynasty, Muslims have been doing business on Yuehe Street in front of the Imperial Wharf, gradually forming the Yuehe Street Muslim community in Qingjiangpu, with the Qingjiang Mosque at its center.
Qingjiang Mosque was originally named Yuanpu Mosque and was first built during the Jiajing reign of the Ming Dynasty. It was expanded in 1799 (the 57th year of Qianlong). In 1860 (the 10th year of Xianfeng), the Nian Army captured Qingjiangpu, and the mosque was destroyed. The imam, Ma Huanwen, unfortunately passed away from illness while raising funds for the reconstruction. Fortunately, Jiang Hengqing, an elder from Nanjing, took over and organized everyone to raise funds, finally managing to rebuild the main hall in 1870 (the 9th year of Tongzhi).
The 'Tablet Record of the Reconstruction of the Mosque Main Hall' from 1870 (the 9th year of Tongzhi) in the mosque tells the history of the Qingjiang Mosque.
2. Hexia Mosque: rebuilt in the late Qing Dynasty.
Hexia Mosque was first built in the Ming Dynasty. It was burned down in 1860 (the 10th year of Xianfeng) when the Nian Army captured Huai'an, and was later rebuilt. After 1966, Hexia Mosque stopped its activities and the buildings were damaged. Activities were resumed in 1986, and major repairs were carried out recently.
When we went there, there was no one at Hexia Mosque. Imam Sha runs a beef and mutton shop on the other side of the town and only goes to the mosque when there is something to do.
3. Wangjiaying Mosque: rebuilt in 1985.
Wangjiaying Mosque was first built during the Yongzheng reign. It was originally three thatched huts next to Hehuawang in Wangjiapo. At the end of the Daoguang reign, it moved to the south bank of the Salt River, with Imams Chang Tingzhang and Dai Mingxuan presiding over religious affairs.
Imam Chang Tingzhang was known as 'Chang San Taiye'. He was originally from Jining, Shandong, and was born in 1785 (the 50th year of Qianlong) in Taoyuan County, Huai'an Prefecture, Jiangsu (now Siyang). When he was young, he studied in Lingzhou, Gansu (now Lingwu County, Ningxia), and after completing his studies, he visited various places in Jining, Shandong, to continue his studies. In 1810 (the 5th year of Jiaqing), the 26-year-old Imam Chang Tingzhang was invited to preside over religious affairs at Wangjiaying Mosque. Imam Chang Tingzhang had deep research into Arabic classics, astronomy, and medical theory. According to the 'Wangjiaying Annals', during the Daoguang reign, a Tao Sanye who came from Hangzhou for his reputation died in Huai'an. Because of the hot summer, in order to be responsible to the deceased's family, Imam Chang Tingzhang personally bought a boat and escorted the body down the Grand Canal to Hangzhou.
In 1860 (the 10th year of Xianfeng), the Nian Army entered Wangjiaying and burned down the mosque. In 1867 (the 6th year of Tongzhi), Imam Dai Jingzhai, the son of Imam Dai Mingxuan, presided over the construction of a few thatched huts, and later, with everyone's donations, a main hall with three thatched rooms was built.
In 1870 (the 9th year of Tongzhi), Imam Chang Tingzhang passed away, and Imam Dai Jingzhai presided over religious affairs. In 1884 (the 10th year of Guangxu), the thatched huts were converted into tile-roofed houses. Because Imam Chang Tingzhang studied at the Jahriyya Daotang in Lingzhou, Ningxia, when he was young, Wangjiaying Mosque subsequently hired five Jahriyya imams from Ningxia to preside over religious affairs and teach scriptures. Subsequent imams also went to Ningxia for further studies, making Wangjiaying Mosque one of the nine major branches of the Banqiao Daotang of the Jahriyya, and it has a very close relationship with the Banqiao Daotang in Wuzhong, Ningxia.
In 1912, the mosque built a new gate, a south lecture hall, a kitchen, and a water room. In 1920, with the funding from the Jingshan Tang in Gansu and the sale of dozens of willow trees from the public cemetery, the three-room tile-roofed eaves in front of the main hall were rebuilt, and three new east lecture halls were built.
In 1958, Wangjiaying Mosque moved to the east of Wangying West Road, and in 1961, it finally moved to its current location because the bank requisitioned the land to build a building. In 1966, the plaques and couplets of the main hall were all smashed and burned, the burial box was destroyed, and the main hall was occupied by a shoe and hat factory as a warehouse.
In 1979, under the leadership of Imam Ge Weili, Wangjiaying Mosque was rebuilt in an antique style, completed in 1985, and underwent two renovations and expansions in 2003 and 2006, becoming what it is today.
Imam Ge Weili was born in 1924, went to Ningxia to study in 1937, became the imam of Wangjiaying Mosque after completing his studies in 1945, served as 'Imam' in 1966, and later served as vice chairman of the Jiangsu Islamic Association and chairman of the Huai'an Islamic Association. Now the religious work of Wangjiaying Mosque is taken over by Imam Fan Weiming, a disciple of Imam Ge Weili.
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The Former Capital of the Crimean Khanate - Bakhchisarai (Part 1)
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Summary: This travel note introduces The Former Capital of the Crimean Khanate - Bakhchisarai (Part 1). In 1441, Hacı I Giray, a descendant of Jochi, the eldest son of Genghis Khan, minted coins bearing his name on the Crimean Peninsula, formally establishing the Crimean Khanate. It is useful for readers interested in Crimea Travel, Islamic History, Muslim Heritage.
In 1441, Hacı I Giray, a descendant of Jochi, the eldest son of Genghis Khan, minted coins bearing his name on the Crimean Peninsula, formally establishing the Crimean Khanate.
After Hacı I Giray passed away in 1466, his sixth son, Mengli I Giray, eventually emerged victorious after a struggle for the throne. Around 1500, Mengli I Giray built a new capital, Salachik. Salachik once possessed a complex of buildings including a palace, a court, baths, and a mosque, but now only a madrasa and the mausoleum of the founding Khan, Hacı I Giray, remain.
In 1532, Sahib I Giray, the son of Mengli I Giray, established a new capital, Bakhchisarai, in a valley two kilometers downstream from Salachik. For the next 250 years, Bakhchisarai served as the capital of the Crimean Khanate, where successive Khans built various palaces and mosques.
Furthermore, to the west of Bakhchisarai lies Eski Yurt, a large trading town that was prosperous during the Golden Horde period. It became an Islamic center of Crimea due to the shrine of the Islamic sage Malik Ashtar, and today it preserves several mausoleums from the 14th to 16th centuries, including that of the Crimean Khan Mehmed II Giray.
Table of Contents
I. Salaçıq Architectural Complex
1. Mausoleum of Hacı I Giray: 1501
2. Zıncırlı (Chain) Madrasa: 1500
3. Baths
4. Tomb of Ismail Gaspirali, founder of the Crimean Tatar Enlightenment
II. Bakhchisarai
1. North Gate: 1611
2. Khan Mosque: 1532
3. Khan Cemetery
4. SaryGuzel Bath: 1532
5. Falcon Tower
6. Harem
7. Persian Garden
8. Dilâra Bikeç Mausoleum: 1764
9. Small Khan Mosque
10. Demir Qapı Gate: 1503
11. Divan Hall
12. Summer Pavilion
13. Golden Pavilion
14. Golden Fountain: 1733
15. Fountain of Tears: 1763
16. Suites
17. Stables
III. Mosques outside the Khan Palace
1. Orta Mosque: 1674
2. Ismi Khan Mosque
3. Molla Mustafa Jumu'ah Mosque
4. Tahtali Mosque: 1707
IV. Eski Yurt (Old City)
1. Mausoleum of Mehmed II Giray: 1579
2. Minaret of the Malik Ashtar Mausoleum Mosque
3. Ahmed Bey Mausoleum: 1577
I. Salaçıq Architectural Complex
The Salachik (Salaçıq) historical and archaeological complex was built in the late 15th and early 16th centuries and was the third capital of the Crimean Khanate.
Initially, the capital of the Golden Horde in the Crimean region was the city of Stary Krym in the southeast of the Crimean Peninsula. In 1441, Hacı I Giray moved the capital to the Jewish fortress (Chufut-Kale) on a cliff in the southwest of the peninsula, establishing the Crimean Khanate. After Hacı I Giray passed away in 1466, his sixth son, Mengli I Giray, and his second son, Nur Devlet, repeatedly fought for the throne, with Mengli I Giray eventually winning. Around 1500, Mengli I Giray built a new capital, Salachik, in the valley to the west of the Jewish fortress. In 1532, Sahib I Giray, the son of Mengli I Giray, established a new capital, Bakhchisarai, in a valley two kilometers downstream from Salachik, ending Salachik's thirty-year tenure as the capital. In the 17th century, Salachik included a palace, a high court, baths, the Mengli I Giray Mosque, and a guardhouse. According to Genoese documents, there was also a customs office here, but most of the buildings were likely destroyed in the earthquake of 1698.
Today, only the Zıncırlı (Chain) Madrasa built in 1500 and the Hacı I Giray Mausoleum built in 1501 remain, and the madrasa operated until the early 20th century. In addition, archaeological excavations in 2008 discovered the ruins of the baths and determined the approximate location of the Mengli I Giray Mosque.
1. Mausoleum of Hacı I Giray: 1501
The Hacı I Giray Mausoleum (Dürbe Hacı I Giray) was built in 1501 by Mengli I Giray for his father, the founding Khan of Crimea. It is an octagonal mausoleum with a lead dome.
Archaeological excavations between 2006 and 2007 investigated 18 burials inside the mausoleum, 13 of which belonged to adults and 5 to children. They were wrapped in silk, some resting on pillows stuffed with rags and fruit seeds. Inside the mausoleum, there were 8 sarcophagi covered with velvet, silk, and silver-threaded fabrics. These likely included four Crimean Khans: Hacı I Giray himself, Mengli I Giray, another son of Hacı I Giray named Nur Devlet (who fought Mengli I Giray for the throne for many years but ultimately failed), and Sahib I Giray, the son of Mengli I Giray and the builder of Bakhchisarai.
After research was completed in 2009, these individuals were reburied.
The silk fabrics from the mausoleum are now on display in the Small Khan Mosque at the Bakhchisarai Khan Palace.
2. Zıncırlı (Chain) Madrasa: 1500
The Zıncırlı (Chain) Madrasa (Zıncırlı Medrese) was built in 1500 by order of the Crimean Khan Mengli I Giray. The name of the madrasa comes from the Turkic word "Zyngyr," meaning "chain." The chain hanging above the entrance of the madrasa forces everyone entering to bow their head.
The madrasa is rectangular with a courtyard in the middle, an entrance on one side, and 11 rooms on the other three sides. At that time, the madrasa offered courses in Turkish and Arabic grammar, calligraphy, arithmetic, ethics, logic, proof, Islamic law, theology, and Quranic studies. The entire course of study took ten years.
In 1909, under the influence of the Crimean Tatar Enlightenment, Gaspirali built a new two-story madrasa next to the old one. The madrasa closed in 1917 and was converted into the Mengli I Giray Research Institute. The institute was abolished in 1923 and later served successively as a teacher's college, a medical school, a sanatorium for German soldiers, and a post-war psychiatric clinic. Today, it is managed by the Bakhchisarai Historical, Cultural, and Archaeological Museum.
3. Baths
During archaeological excavations of the Salachik historical and archaeological complex in 2008, 15th-century baths, wells, and courtyard remains were discovered.
The bath is a typical Turkish bath (Hamam), divided into separate sections for men and women, each consisting of 5 rooms and a heating system. The heating system supplied warm air through ceramic pipes laid in the walls and under the floors, keeping the bath at a constant temperature year-round and reducing firewood consumption. In addition, each section had a steam room, a washing room, a toilet, a lounge, and a changing room.
Many ceramics from the 15th to 18th centuries were unearthed during the excavations, primarily architectural tiles and pipes, along with a small amount of kitchenware, Turkish ceramics, Chinese porcelain, and silver coins from the Crimean Khanate.
4. Tomb of Ismail Gaspirali, founder of the Crimean Tatar Enlightenment
Ismail Gaspirali (1851–1914), the founder of the Crimean Tatar Enlightenment, is buried in the backyard of the Zıncırlı Madrasa.
Gaspirali was a Crimean Tatar intellectual, educator, publisher, and one of the earliest modern Muslim intellectuals in the Russian Empire. He was the first to realize that Turkic Muslim society needed to modernize through educational and cultural reform, thus pioneering the "Jadid" new-style education, and is recognized as the founder of the Crimean Tatar Enlightenment.
Gaspirali was born in Bakhchisarai, studied in Paris from 1871 to 1874, and after returning home, served as the mayor of Bakhchisarai from 1879 to 1884. Gaspirali taught at the Zıncırlı Madrasa, where he advocated for 45-minute classes and a schedule based on bells, which was opposed by traditional teachers at the school, eventually forcing him to resign.
Gaspirali began attempting to launch a Turkic-language newspaper in 1879, and in 1883, he was granted permission to publish Russia's first Turkic-language newspaper, Tercüman (The Translator). Tercüman was published for 35 years and was long the only Turkic-language newspaper in Russia, as well as one of the earliest Muslim newspapers, influencing the entire Turkic Muslim society.
In the newspaper, he criticized the traditional Muslim education system, advocated for modernization through educational reform, and designed a new teaching method—Jadid. Jadid fundamentally changed the nature and structure of primary education in many Muslim regions, making it more secular. He taught the Arabic alphabet using a new phonetic method, reducing the time it took for students to become literate from three years to a few months.
In 1905, after nearly twenty years of effort, Gaspirali founded the first Turkic-language women's magazine, Alem-i Nisvan (Women's World), with his daughter Shefika serving as editor. In 1906, Gaspirali founded the first Turkic-language humor magazine, Ha-ha-ha.
In 1909, Gaspirali built a new two-story school next to the Zıncırlı Madrasa, which operated until it closed in 1917.
After Gaspirali passed away in his hometown in 1914, he was buried in the Muslim cemetery in the backyard of the Zıncırlı Madrasa. The original tombstone was lost in the second half of the 20th century, and the current one was rebuilt in the late 1990s.
II. Bakhchisarai
1. North Gate: 1611
The North Gate (Darbehane Qapı) is the main entrance to the Khan Palace complex. In Crimean Tatar, "Darbehane Qapı" means "Mint Gate," because mint once grew across from the gate. The Khan Palace once had four main gates, but now only the North and South gates remain. The North Gate features a sculpture of two intertwined snakes. Legend has it that the builder of the palace, Sahib I Giray, saw two snakes fighting by the river in front of the gate, and one snake was healed by the river water, so he decided to build the palace there.
The North Gate was built in 1611. Before this, the Khan Palace had no walls because the defensive system of the Khanate's capital was at the Jewish fortress on the cliff. In the 17th century, as Cossack military activity increased, the Khan Palace was considered threatened, leading to the construction of the current walls and gates.
2. Khan Mosque: 1532
The Khan Mosque (Büyük Han Cami) is located inside the Bakhchisarai Khan Palace. In 1532, when the Crimean Khan Sahib I Giray moved the capital to Bakhchisarai, the Khan Mosque was one of the first buildings constructed in the palace. The original mosque consisted of multiple domes, similar to the Seljuk-style mosques popular in the Ottoman Empire in the 15th century. The mosque was destroyed by fire in 1736 and later restored by Khan Selamet II Giray (reigned 1740–1743), who changed it to a tiled roof.
During the Soviet era, the mosque was closed and became an exhibition hall for an archaeological museum. After Russia occupied Crimea in 2014, the mosque underwent restoration, some of which caused damage to the structure.
The Crimean Khan Qırım Giray (reigned 1758–1764) ordered the creation of Quranic calligraphy and murals for the Khan Mosque.
Maqsurah is an Arabic term meaning "enclosed space," which is a space inside a mosque for the ruler or nobility to pray. A Maqsurah is generally made as a wooden box or screen located near the mihrab of the mosque, while the Khan Mosque's Maqsurah was built as a second-floor loft. The main entrance of the Khan Mosque is connected to the north wall of the palace and can be accessed directly from the outside, while the Maqsurah can only be accessed via stairs from inside the palace.
The Maqsurah loft of the Khan Mosque was rebuilt after the 1736 fire and is decorated with famous Turkish Iznik tiles, stained glass, and various precious 18th-century murals.
Artifacts displayed in the Maqsurah loft of the Khan Mosque:
A Quran copied in Bakhchisarai by Hafiz Mas'ud in 1794
An 18th-century Quran bag
A Quran copied in Crimea in 1748, with an 18th-century bag.
A Quran copied in 1808
An 18th-century Quran
On the left is an 18th-century Sahih al-Bukhari, and on the right is an 18th-century Quran commentary.
An 18th-century Quran
An 18th-century Quran
A Quran copied by Hajj Mahmoud in 1746
The ablution fountain of the Khan Mosque.
3. Khan Cemetery
The Khan Cemetery is located south of the Khan Mosque and contains the graves of 9 Crimean Khans from the 16th to 18th centuries, 45 members of the Khan family, and over 320 court nobles. The two most important mausoleums belong to Crimean Khans Devlet I Giray (reigned 1551–1577) and İslâm III Giray (reigned 1644–1654). These octagonal mausoleums are built of limestone, and their domes were originally lead, but were changed to iron after 1863. There is also the open-air tomb of Crimean Khan Meñli II Giray (reigned 1724–1730, 1737–1740) and the double tombstone of Crimean Khan Qırım Giray (reigned 1758–1764, 1768–1769).
The Khan Mosque, the tomb of Crimean Khan Devlet I Giray, and the tomb of İslâm III Giray.
As it appeared in 1830
As it appeared between 1840 and 1842
The mausoleum in the northern part of the Khan Cemetery belongs to Crimean Khan Devlet I Giray (reigned 1551–1577) and contains 6 tombstones.
Devlet I Giray reigned for 26 years. His most important campaign was the burning of Moscow in 1571, which forced Tsar Ivan the Terrible to flee, earning him the title "The One Who Took the Crown."
In 1530, Devlet I Giray was appointed Kalga (the second-in-command after the Khan) by his uncle Saadet I Giray. In 1532, Saadet I Giray voluntarily abdicated to serve Sultan Suleiman the Magnificent at the Ottoman court, and Devlet I Giray was subsequently imprisoned. After being released, Devlet I Giray also went to Istanbul, gradually gaining the trust of Suleiman the Magnificent. In 1551, when the then-Crimean Khan Sahib I Giray refused to help the Ottomans attack Persia, Suleiman the Magnificent decided to have Devlet I Giray replace his uncle.
Devlet I Giray led an army of 1,000 men and 60 cannons to occupy Bakhchisarai, then killed Sahib I Giray and all his descendants, becoming the new Crimean Khan.
In March 1552, the second year of his reign, Russian Tsar Ivan the Terrible sent troops to conquer the Kazan Khanate. Upon learning this, Devlet I Giray decided to attack the Russian heartland to save Kazan while their defenses were weak, but he was ultimately defeated by the Russian army. In October of that year, Kazan fell, and the Kazan Khanate was extinguished. Following this, in 1556, another Tatar state, the Astrakhan Khanate, was also conquered by Ivan the Terrible, leaving the Crimean Khanate as the last remaining Tatar state.
From 1551, the Crimean Khanate engaged in over twenty years of war with Russia. After several defeats, Devlet I Giray attempted to make peace with Russia, but this was opposed by the nobles of the Crimean Khanate. Finally, in the spring of 1571, Devlet I Giray led a joint force of 120,000 Crimean and Ottoman troops and, guided by six boys fleeing the increasingly insane Ivan the Terrible, arrived directly at Moscow. Devlet I Giray set fires in the suburbs of Moscow, and suddenly, strong winds blew the flames into the city, burning the entire city to the ground.
According to records, people fled into stone churches, but the churches collapsed, killing everyone inside. People jumped into the river, and many drowned. The Kremlin's armory exploded, and those hiding in the basement suffocated to death. Ivan the Terrible ordered the dead in the streets to be thrown into the river, causing the river to overflow and flood parts of the city. Historians estimate that between 60,000 and 200,000 people died in the fire.
Ivan the Terrible subsequently fled to Novgorod, and the Crimean army went in pursuit but was intercepted by Russian forces. Devlet I Giray was defeated by the Russian army in succession, losing a son and a grandson. At this point, false news arrived that Ivan the Terrible was leading a large army to arrive soon, forcing Devlet I Giray to withdraw.
In the following years, the Crimean Khanate had several more small-scale wars with Russia. In 1577, Devlet I Giray died of the plague and was buried in the Khan Cemetery in Bakhchisarai.
The mausoleum in the southern part of the Khan Cemetery belongs to Crimean Khan İslâm III Giray (reigned 1644–1654) and contains 9 tombstones.
In his youth, İslâm III Giray was captured by the Polish-Lithuanian Commonwealth and lived in Poland for 7 years. After being released, he settled in the Ottoman Empire. In 1637, he was appointed Kalga (the second-in-command after the Khan) by the new Crimean Khan. In 1640, he led an army that caused devastating damage to Ukraine. After another Khan succeeded to the throne in 1641, he left Crimea again and returned to the Ottoman Empire. In 1644, the Ottoman Sultan deposed the previous Crimean Khan and appointed İslâm III Giray as the Crimean Khan.
During his reign, İslâm III Giray attempted to resolve conflicts among the nobles within the Khanate, while also funding the construction and renovation of many public buildings, such as fountains, water systems, and fortresses.
In 1648, İslâm III Giray allied with the Zaporozhian Cossacks of Ukraine against the Polish-Lithuanian Commonwealth. In 1654, he turned to ally with Poland against the Russian Tsar. According to legend, he was killed shortly thereafter by his Cossack concubine.
Next to the mausoleum of İslâm III Giray is the mausoleum of Crimean Khan Meñli II Giray (reigned 1724–1730, 1737–1740).
During his reign, Meñli II Giray ended the long-term turmoil in the Crimean Khanate and abolished some taxes, gaining the support of many people. During his second reign, he skillfully organized defenses to resist the invasion of the Russian army, inflicting heavy losses on the Russian forces. Meñli II Giray was also known for his love of literature and Islam. As a Sufi follower, he donated funds to many mosques.
In 1740, Meñli II Giray passed away in Bakhchisarai and was buried in the Khan Cemetery. His mausoleum has no roof and is an open-air rotunda.
The tomb of Crimean Khan Qırım Giray (reigned 1758–1764, 1768–1769) is at the entrance of the Khan Cemetery; it has no mausoleum building, only a double tombstone.
Qırım Giray was a talented ruler under whose reign the Crimean Khanate experienced an artistic revival, developing a unique art style known as "Crimean Rococo." He invited many excellent artists and architects to build numerous mosques in Crimea and restored and expanded the Bakhchisarai Khan Palace, which had been burned by the Russians. Qırım Giray had a keen interest in European, especially French, culture, and was particularly fascinated by Molière's plays; the court frequently hosted musical and theatrical performances.
Most tombstones in the cemetery consist of two stones at the head and foot; the top of the headstone is carved with different headgear for men and women, and the body of the stone is inscribed with an epitaph.
4. SaryGuzel Bath: 1532
The SaryGuzel Bath was built in 1532 by order of Crimean Khan Sahib I Giray and, like the Khan Mosque, is one of the earliest buildings constructed in the Bakhchisarai Khan Palace. "Sarı" in Crimean Tatar means "yellow or fair-skinned," and "Güzel" means "beautiful."
The SaryGuzel Bath is a typical Turkish bath; a furnace in the basement causes hot air to rise and heat the floor, and cold and hot water are supplied to the bath through lead pipes. The bath is divided into men's and women's sections, each with a dome featuring star-shaped cutouts for ventilation and light, and an indoor courtyard with a fountain at the exit.
The SaryGuzel Bath operated until 1924, after which it was closed as a dangerous structure; it has now been restored and is open for exhibition.
5. Falcon Tower
The Falcon Tower (Toğan qullesi) is located in a corner of the Persian Garden of the Khan Palace and is said to have been used to train the falcons of the Khan's court. The Falcon Tower was built in the 16th century, originally as a five-story brick, mud, and wood structure. It was rebuilt in 1760 into two stories: the lower level is a cube built of rubble and cement mortar, and the upper level is an octagonal tower built of wooden planks.
The Falcon Tower is connected to the Harem building of the Khan Palace, and a spiral staircase inside the tower leads to an observation deck at the top, allowing those living in the harem to climb the tower and overlook the entire palace.
Weapons and saddles from the 18th–19th centuries displayed on the ground floor of the Falcon Tower
6. Harem
The Harem (Arem) of the Crimean Khan Palace once had 4 buildings and 73 rooms. In 1818, Tsar Alexander I demolished 3 buildings and 70 rooms, leaving only an annex with 3 rooms and a pavilion. Today, the annex displays the interior decorations of Crimean Tatar houses from the 17th to 19th centuries.
The living room retains its original fireplace and cupboards, and a mirror with the author's inscription was discovered during the 1980s restoration. Paintings on the vanity and Arabic poetry on the ceiling have also been cleaned.
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Summary: This travel note introduces The Former Capital of the Crimean Khanate - Bakhchisarai (Part 1). In 1441, Hacı I Giray, a descendant of Jochi, the eldest son of Genghis Khan, minted coins bearing his name on the Crimean Peninsula, formally establishing the Crimean Khanate. It is useful for readers interested in Crimea Travel, Islamic History, Muslim Heritage.
In 1441, Hacı I Giray, a descendant of Jochi, the eldest son of Genghis Khan, minted coins bearing his name on the Crimean Peninsula, formally establishing the Crimean Khanate.
After Hacı I Giray passed away in 1466, his sixth son, Mengli I Giray, eventually emerged victorious after a struggle for the throne. Around 1500, Mengli I Giray built a new capital, Salachik. Salachik once possessed a complex of buildings including a palace, a court, baths, and a mosque, but now only a madrasa and the mausoleum of the founding Khan, Hacı I Giray, remain.
In 1532, Sahib I Giray, the son of Mengli I Giray, established a new capital, Bakhchisarai, in a valley two kilometers downstream from Salachik. For the next 250 years, Bakhchisarai served as the capital of the Crimean Khanate, where successive Khans built various palaces and mosques.
Furthermore, to the west of Bakhchisarai lies Eski Yurt, a large trading town that was prosperous during the Golden Horde period. It became an Islamic center of Crimea due to the shrine of the Islamic sage Malik Ashtar, and today it preserves several mausoleums from the 14th to 16th centuries, including that of the Crimean Khan Mehmed II Giray.
Table of Contents
I. Salaçıq Architectural Complex
1. Mausoleum of Hacı I Giray: 1501
2. Zıncırlı (Chain) Madrasa: 1500
3. Baths
4. Tomb of Ismail Gaspirali, founder of the Crimean Tatar Enlightenment
II. Bakhchisarai
1. North Gate: 1611
2. Khan Mosque: 1532
3. Khan Cemetery
4. SaryGuzel Bath: 1532
5. Falcon Tower
6. Harem
7. Persian Garden
8. Dilâra Bikeç Mausoleum: 1764
9. Small Khan Mosque
10. Demir Qapı Gate: 1503
11. Divan Hall
12. Summer Pavilion
13. Golden Pavilion
14. Golden Fountain: 1733
15. Fountain of Tears: 1763
16. Suites
17. Stables
III. Mosques outside the Khan Palace
1. Orta Mosque: 1674
2. Ismi Khan Mosque
3. Molla Mustafa Jumu'ah Mosque
4. Tahtali Mosque: 1707
IV. Eski Yurt (Old City)
1. Mausoleum of Mehmed II Giray: 1579
2. Minaret of the Malik Ashtar Mausoleum Mosque
3. Ahmed Bey Mausoleum: 1577
I. Salaçıq Architectural Complex
The Salachik (Salaçıq) historical and archaeological complex was built in the late 15th and early 16th centuries and was the third capital of the Crimean Khanate.
Initially, the capital of the Golden Horde in the Crimean region was the city of Stary Krym in the southeast of the Crimean Peninsula. In 1441, Hacı I Giray moved the capital to the Jewish fortress (Chufut-Kale) on a cliff in the southwest of the peninsula, establishing the Crimean Khanate. After Hacı I Giray passed away in 1466, his sixth son, Mengli I Giray, and his second son, Nur Devlet, repeatedly fought for the throne, with Mengli I Giray eventually winning. Around 1500, Mengli I Giray built a new capital, Salachik, in the valley to the west of the Jewish fortress. In 1532, Sahib I Giray, the son of Mengli I Giray, established a new capital, Bakhchisarai, in a valley two kilometers downstream from Salachik, ending Salachik's thirty-year tenure as the capital. In the 17th century, Salachik included a palace, a high court, baths, the Mengli I Giray Mosque, and a guardhouse. According to Genoese documents, there was also a customs office here, but most of the buildings were likely destroyed in the earthquake of 1698.
Today, only the Zıncırlı (Chain) Madrasa built in 1500 and the Hacı I Giray Mausoleum built in 1501 remain, and the madrasa operated until the early 20th century. In addition, archaeological excavations in 2008 discovered the ruins of the baths and determined the approximate location of the Mengli I Giray Mosque.
1. Mausoleum of Hacı I Giray: 1501
The Hacı I Giray Mausoleum (Dürbe Hacı I Giray) was built in 1501 by Mengli I Giray for his father, the founding Khan of Crimea. It is an octagonal mausoleum with a lead dome.
Archaeological excavations between 2006 and 2007 investigated 18 burials inside the mausoleum, 13 of which belonged to adults and 5 to children. They were wrapped in silk, some resting on pillows stuffed with rags and fruit seeds. Inside the mausoleum, there were 8 sarcophagi covered with velvet, silk, and silver-threaded fabrics. These likely included four Crimean Khans: Hacı I Giray himself, Mengli I Giray, another son of Hacı I Giray named Nur Devlet (who fought Mengli I Giray for the throne for many years but ultimately failed), and Sahib I Giray, the son of Mengli I Giray and the builder of Bakhchisarai.
After research was completed in 2009, these individuals were reburied.
The silk fabrics from the mausoleum are now on display in the Small Khan Mosque at the Bakhchisarai Khan Palace.
2. Zıncırlı (Chain) Madrasa: 1500
The Zıncırlı (Chain) Madrasa (Zıncırlı Medrese) was built in 1500 by order of the Crimean Khan Mengli I Giray. The name of the madrasa comes from the Turkic word "Zyngyr," meaning "chain." The chain hanging above the entrance of the madrasa forces everyone entering to bow their head.
The madrasa is rectangular with a courtyard in the middle, an entrance on one side, and 11 rooms on the other three sides. At that time, the madrasa offered courses in Turkish and Arabic grammar, calligraphy, arithmetic, ethics, logic, proof, Islamic law, theology, and Quranic studies. The entire course of study took ten years.
In 1909, under the influence of the Crimean Tatar Enlightenment, Gaspirali built a new two-story madrasa next to the old one. The madrasa closed in 1917 and was converted into the Mengli I Giray Research Institute. The institute was abolished in 1923 and later served successively as a teacher's college, a medical school, a sanatorium for German soldiers, and a post-war psychiatric clinic. Today, it is managed by the Bakhchisarai Historical, Cultural, and Archaeological Museum.
3. Baths
During archaeological excavations of the Salachik historical and archaeological complex in 2008, 15th-century baths, wells, and courtyard remains were discovered.
The bath is a typical Turkish bath (Hamam), divided into separate sections for men and women, each consisting of 5 rooms and a heating system. The heating system supplied warm air through ceramic pipes laid in the walls and under the floors, keeping the bath at a constant temperature year-round and reducing firewood consumption. In addition, each section had a steam room, a washing room, a toilet, a lounge, and a changing room.
Many ceramics from the 15th to 18th centuries were unearthed during the excavations, primarily architectural tiles and pipes, along with a small amount of kitchenware, Turkish ceramics, Chinese porcelain, and silver coins from the Crimean Khanate.
4. Tomb of Ismail Gaspirali, founder of the Crimean Tatar Enlightenment
Ismail Gaspirali (1851–1914), the founder of the Crimean Tatar Enlightenment, is buried in the backyard of the Zıncırlı Madrasa.
Gaspirali was a Crimean Tatar intellectual, educator, publisher, and one of the earliest modern Muslim intellectuals in the Russian Empire. He was the first to realize that Turkic Muslim society needed to modernize through educational and cultural reform, thus pioneering the "Jadid" new-style education, and is recognized as the founder of the Crimean Tatar Enlightenment.
Gaspirali was born in Bakhchisarai, studied in Paris from 1871 to 1874, and after returning home, served as the mayor of Bakhchisarai from 1879 to 1884. Gaspirali taught at the Zıncırlı Madrasa, where he advocated for 45-minute classes and a schedule based on bells, which was opposed by traditional teachers at the school, eventually forcing him to resign.
Gaspirali began attempting to launch a Turkic-language newspaper in 1879, and in 1883, he was granted permission to publish Russia's first Turkic-language newspaper, Tercüman (The Translator). Tercüman was published for 35 years and was long the only Turkic-language newspaper in Russia, as well as one of the earliest Muslim newspapers, influencing the entire Turkic Muslim society.
In the newspaper, he criticized the traditional Muslim education system, advocated for modernization through educational reform, and designed a new teaching method—Jadid. Jadid fundamentally changed the nature and structure of primary education in many Muslim regions, making it more secular. He taught the Arabic alphabet using a new phonetic method, reducing the time it took for students to become literate from three years to a few months.
In 1905, after nearly twenty years of effort, Gaspirali founded the first Turkic-language women's magazine, Alem-i Nisvan (Women's World), with his daughter Shefika serving as editor. In 1906, Gaspirali founded the first Turkic-language humor magazine, Ha-ha-ha.
In 1909, Gaspirali built a new two-story school next to the Zıncırlı Madrasa, which operated until it closed in 1917.
After Gaspirali passed away in his hometown in 1914, he was buried in the Muslim cemetery in the backyard of the Zıncırlı Madrasa. The original tombstone was lost in the second half of the 20th century, and the current one was rebuilt in the late 1990s.
II. Bakhchisarai
1. North Gate: 1611
The North Gate (Darbehane Qapı) is the main entrance to the Khan Palace complex. In Crimean Tatar, "Darbehane Qapı" means "Mint Gate," because mint once grew across from the gate. The Khan Palace once had four main gates, but now only the North and South gates remain. The North Gate features a sculpture of two intertwined snakes. Legend has it that the builder of the palace, Sahib I Giray, saw two snakes fighting by the river in front of the gate, and one snake was healed by the river water, so he decided to build the palace there.
The North Gate was built in 1611. Before this, the Khan Palace had no walls because the defensive system of the Khanate's capital was at the Jewish fortress on the cliff. In the 17th century, as Cossack military activity increased, the Khan Palace was considered threatened, leading to the construction of the current walls and gates.
2. Khan Mosque: 1532
The Khan Mosque (Büyük Han Cami) is located inside the Bakhchisarai Khan Palace. In 1532, when the Crimean Khan Sahib I Giray moved the capital to Bakhchisarai, the Khan Mosque was one of the first buildings constructed in the palace. The original mosque consisted of multiple domes, similar to the Seljuk-style mosques popular in the Ottoman Empire in the 15th century. The mosque was destroyed by fire in 1736 and later restored by Khan Selamet II Giray (reigned 1740–1743), who changed it to a tiled roof.
During the Soviet era, the mosque was closed and became an exhibition hall for an archaeological museum. After Russia occupied Crimea in 2014, the mosque underwent restoration, some of which caused damage to the structure.
The Crimean Khan Qırım Giray (reigned 1758–1764) ordered the creation of Quranic calligraphy and murals for the Khan Mosque.
Maqsurah is an Arabic term meaning "enclosed space," which is a space inside a mosque for the ruler or nobility to pray. A Maqsurah is generally made as a wooden box or screen located near the mihrab of the mosque, while the Khan Mosque's Maqsurah was built as a second-floor loft. The main entrance of the Khan Mosque is connected to the north wall of the palace and can be accessed directly from the outside, while the Maqsurah can only be accessed via stairs from inside the palace.
The Maqsurah loft of the Khan Mosque was rebuilt after the 1736 fire and is decorated with famous Turkish Iznik tiles, stained glass, and various precious 18th-century murals.
Artifacts displayed in the Maqsurah loft of the Khan Mosque:
A Quran copied in Bakhchisarai by Hafiz Mas'ud in 1794
An 18th-century Quran bag
A Quran copied in Crimea in 1748, with an 18th-century bag.
A Quran copied in 1808
An 18th-century Quran
On the left is an 18th-century Sahih al-Bukhari, and on the right is an 18th-century Quran commentary.
An 18th-century Quran
An 18th-century Quran
A Quran copied by Hajj Mahmoud in 1746
The ablution fountain of the Khan Mosque.
3. Khan Cemetery
The Khan Cemetery is located south of the Khan Mosque and contains the graves of 9 Crimean Khans from the 16th to 18th centuries, 45 members of the Khan family, and over 320 court nobles. The two most important mausoleums belong to Crimean Khans Devlet I Giray (reigned 1551–1577) and İslâm III Giray (reigned 1644–1654). These octagonal mausoleums are built of limestone, and their domes were originally lead, but were changed to iron after 1863. There is also the open-air tomb of Crimean Khan Meñli II Giray (reigned 1724–1730, 1737–1740) and the double tombstone of Crimean Khan Qırım Giray (reigned 1758–1764, 1768–1769).
The Khan Mosque, the tomb of Crimean Khan Devlet I Giray, and the tomb of İslâm III Giray.
As it appeared in 1830
As it appeared between 1840 and 1842
The mausoleum in the northern part of the Khan Cemetery belongs to Crimean Khan Devlet I Giray (reigned 1551–1577) and contains 6 tombstones.
Devlet I Giray reigned for 26 years. His most important campaign was the burning of Moscow in 1571, which forced Tsar Ivan the Terrible to flee, earning him the title "The One Who Took the Crown."
In 1530, Devlet I Giray was appointed Kalga (the second-in-command after the Khan) by his uncle Saadet I Giray. In 1532, Saadet I Giray voluntarily abdicated to serve Sultan Suleiman the Magnificent at the Ottoman court, and Devlet I Giray was subsequently imprisoned. After being released, Devlet I Giray also went to Istanbul, gradually gaining the trust of Suleiman the Magnificent. In 1551, when the then-Crimean Khan Sahib I Giray refused to help the Ottomans attack Persia, Suleiman the Magnificent decided to have Devlet I Giray replace his uncle.
Devlet I Giray led an army of 1,000 men and 60 cannons to occupy Bakhchisarai, then killed Sahib I Giray and all his descendants, becoming the new Crimean Khan.
In March 1552, the second year of his reign, Russian Tsar Ivan the Terrible sent troops to conquer the Kazan Khanate. Upon learning this, Devlet I Giray decided to attack the Russian heartland to save Kazan while their defenses were weak, but he was ultimately defeated by the Russian army. In October of that year, Kazan fell, and the Kazan Khanate was extinguished. Following this, in 1556, another Tatar state, the Astrakhan Khanate, was also conquered by Ivan the Terrible, leaving the Crimean Khanate as the last remaining Tatar state.
From 1551, the Crimean Khanate engaged in over twenty years of war with Russia. After several defeats, Devlet I Giray attempted to make peace with Russia, but this was opposed by the nobles of the Crimean Khanate. Finally, in the spring of 1571, Devlet I Giray led a joint force of 120,000 Crimean and Ottoman troops and, guided by six boys fleeing the increasingly insane Ivan the Terrible, arrived directly at Moscow. Devlet I Giray set fires in the suburbs of Moscow, and suddenly, strong winds blew the flames into the city, burning the entire city to the ground.
According to records, people fled into stone churches, but the churches collapsed, killing everyone inside. People jumped into the river, and many drowned. The Kremlin's armory exploded, and those hiding in the basement suffocated to death. Ivan the Terrible ordered the dead in the streets to be thrown into the river, causing the river to overflow and flood parts of the city. Historians estimate that between 60,000 and 200,000 people died in the fire.
Ivan the Terrible subsequently fled to Novgorod, and the Crimean army went in pursuit but was intercepted by Russian forces. Devlet I Giray was defeated by the Russian army in succession, losing a son and a grandson. At this point, false news arrived that Ivan the Terrible was leading a large army to arrive soon, forcing Devlet I Giray to withdraw.
In the following years, the Crimean Khanate had several more small-scale wars with Russia. In 1577, Devlet I Giray died of the plague and was buried in the Khan Cemetery in Bakhchisarai.
The mausoleum in the southern part of the Khan Cemetery belongs to Crimean Khan İslâm III Giray (reigned 1644–1654) and contains 9 tombstones.
In his youth, İslâm III Giray was captured by the Polish-Lithuanian Commonwealth and lived in Poland for 7 years. After being released, he settled in the Ottoman Empire. In 1637, he was appointed Kalga (the second-in-command after the Khan) by the new Crimean Khan. In 1640, he led an army that caused devastating damage to Ukraine. After another Khan succeeded to the throne in 1641, he left Crimea again and returned to the Ottoman Empire. In 1644, the Ottoman Sultan deposed the previous Crimean Khan and appointed İslâm III Giray as the Crimean Khan.
During his reign, İslâm III Giray attempted to resolve conflicts among the nobles within the Khanate, while also funding the construction and renovation of many public buildings, such as fountains, water systems, and fortresses.
In 1648, İslâm III Giray allied with the Zaporozhian Cossacks of Ukraine against the Polish-Lithuanian Commonwealth. In 1654, he turned to ally with Poland against the Russian Tsar. According to legend, he was killed shortly thereafter by his Cossack concubine.
Next to the mausoleum of İslâm III Giray is the mausoleum of Crimean Khan Meñli II Giray (reigned 1724–1730, 1737–1740).
During his reign, Meñli II Giray ended the long-term turmoil in the Crimean Khanate and abolished some taxes, gaining the support of many people. During his second reign, he skillfully organized defenses to resist the invasion of the Russian army, inflicting heavy losses on the Russian forces. Meñli II Giray was also known for his love of literature and Islam. As a Sufi follower, he donated funds to many mosques.
In 1740, Meñli II Giray passed away in Bakhchisarai and was buried in the Khan Cemetery. His mausoleum has no roof and is an open-air rotunda.
The tomb of Crimean Khan Qırım Giray (reigned 1758–1764, 1768–1769) is at the entrance of the Khan Cemetery; it has no mausoleum building, only a double tombstone.
Qırım Giray was a talented ruler under whose reign the Crimean Khanate experienced an artistic revival, developing a unique art style known as "Crimean Rococo." He invited many excellent artists and architects to build numerous mosques in Crimea and restored and expanded the Bakhchisarai Khan Palace, which had been burned by the Russians. Qırım Giray had a keen interest in European, especially French, culture, and was particularly fascinated by Molière's plays; the court frequently hosted musical and theatrical performances.
Most tombstones in the cemetery consist of two stones at the head and foot; the top of the headstone is carved with different headgear for men and women, and the body of the stone is inscribed with an epitaph.
4. SaryGuzel Bath: 1532
The SaryGuzel Bath was built in 1532 by order of Crimean Khan Sahib I Giray and, like the Khan Mosque, is one of the earliest buildings constructed in the Bakhchisarai Khan Palace. "Sarı" in Crimean Tatar means "yellow or fair-skinned," and "Güzel" means "beautiful."
The SaryGuzel Bath is a typical Turkish bath; a furnace in the basement causes hot air to rise and heat the floor, and cold and hot water are supplied to the bath through lead pipes. The bath is divided into men's and women's sections, each with a dome featuring star-shaped cutouts for ventilation and light, and an indoor courtyard with a fountain at the exit.
The SaryGuzel Bath operated until 1924, after which it was closed as a dangerous structure; it has now been restored and is open for exhibition.
5. Falcon Tower
The Falcon Tower (Toğan qullesi) is located in a corner of the Persian Garden of the Khan Palace and is said to have been used to train the falcons of the Khan's court. The Falcon Tower was built in the 16th century, originally as a five-story brick, mud, and wood structure. It was rebuilt in 1760 into two stories: the lower level is a cube built of rubble and cement mortar, and the upper level is an octagonal tower built of wooden planks.
The Falcon Tower is connected to the Harem building of the Khan Palace, and a spiral staircase inside the tower leads to an observation deck at the top, allowing those living in the harem to climb the tower and overlook the entire palace.
Weapons and saddles from the 18th–19th centuries displayed on the ground floor of the Falcon Tower
6. Harem
The Harem (Arem) of the Crimean Khan Palace once had 4 buildings and 73 rooms. In 1818, Tsar Alexander I demolished 3 buildings and 70 rooms, leaving only an annex with 3 rooms and a pavilion. Today, the annex displays the interior decorations of Crimean Tatar houses from the 17th to 19th centuries.
The living room retains its original fireplace and cupboards, and a mirror with the author's inscription was discovered during the 1980s restoration. Paintings on the vanity and Arabic poetry on the ceiling have also been cleaned.
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The Former Capital of the Crimean Khanate—Bakhchisarai (Part 2)
Reposted from the web
Summary: This travel note introduces The Former Capital of the Crimean Khanate—Bakhchisarai (Part 2). The pavilion in the harem, and an 18th-century coffee pot. It is useful for readers interested in Crimea Travel, Islamic History, Muslim Heritage.
The pavilion in the harem, and an 18th-century coffee pot.
7. Persian Garden
The Persian Garden in the southern part of the harem was surrounded by high walls and once featured various trees, fountains, and baths, but now only ruins remain.
8. Dilâra Bikeç Mausoleum: 1764
The Dilâra Bikeç Mausoleum is an octagonal tomb at the southernmost point of the Bakhchisaray Khan Palace. It was commissioned in 1764 by the Crimean Khan Qırım Giray (reigned 1758-1764, 1768-1769) for his beloved wife. The "Fountain of Tears," which Pushkin once wrote a poem to praise, was originally installed in this mausoleum before being moved to the Fountain Courtyard in 1783.
The love story of Qırım Giray has been circulating in Bakhchisaray since the 18th century. According to legend, his beloved wife Dilâra Bikeç was a Greek woman from Georgia.
After renovations in 2007, the dome of the mausoleum was re-covered with lead.
9. Small Khan Mosque
The Small Khan Mosque (Kiçik Han Cami) is located inside the main building of the Khan Palace and was used by members of the Khan's family and noble ministers. The Small Khan Mosque was built in the 16th century, destroyed by fire by the Russian army in 1736, and restored in 1741 by Khan Selamet II Giray (reigned 1740-1743).
The existing interior murals were created between the 17th and 18th centuries, with some painted by the Iranian architect Omer in the late 18th century. Early 16th-century murals were discovered during the 1991 restoration.
On the south wall of the Small Khan Mosque is a mihrab niche, carved with seven decorative bands symbolizing the seven heavens in the Quran.
Above the mihrab is a stained-glass window featuring the Seal of Solomon (Khātam Sulaymān) ✡. The legend of the Seal of Solomon ✡ dates back to the 1st century AD, but was primarily developed by medieval Arab writers. This seal is believed to have been engraved by Allah and given to Solomon; it was made of brass and iron and used to seal commands for good and evil. The traditional Arab Seal of Solomon comes in both five-pointed and six-pointed versions, with the six-pointed version later becoming the modern Jewish symbol, the "Star of David."
10. Demir Qapı Gate: 1503
The Demir Qapı Gate is the oldest structure in the Khan Palace. It was built between 1503 and 1504 for the Crimean Khan by the architect Aleviz Novy, who had been invited by Ivan the Great to Moscow to build a series of churches. The Demir Qapı Gate was likely originally built at the previous residence of the Crimean Khan, Devlet-Saray, and was moved to the main building of the Khan Palace after the Bakhchisaray Khan Palace was completed in 1532.
"Demir Qapı" means "Iron Gate" in Crimean Tatar. The portal of the gate is built of limestone and uses the decorative style of the Lombard-Venetian Renaissance.
11. Divan Hall
The Divan Hall (Divan hanesı) is the meeting room inside the main building of the Khan Palace. In the center of the south wall is the throne where the Khan sat, with sofas on the sides for the ministers. Above the north wall at the entrance to the hall is a narrow latticed balcony, said to have been used by the Khan to have people eavesdrop on meetings when he was absent.
The floor of the hall was paved with marble, and there was a square pool with a fountain in the center. The walls were covered with tiles, but these were destroyed in the fire set by the Russian army in 1736. Restorations were carried out in 1742, and many of the current decorations, such as the murals and chandeliers, were added during the renovation of the Khan Palace by architect I. F. Kolodin in 1822.
In 1917, the Crimean Tatars declared the establishment of an independent Crimean Tatar government here.
12. Summer Pavilion
The Summer Pavilion is a place for cooling off inside the main building of the Khan Palace, built in the late 17th to early 18th century. It was burned down by the Russian army in 1736 and later restored by the architect Omer ibn al Hadj Mustafa. In the center of the pavilion is a square pool containing a square marble fountain, surrounded by sofas.
Originally, the pavilion was open. Between 1821 and 1831, Tsar Alexander I ordered the architects Mikhail Klado and Vasiliy Dorofeyev to enclose the Summer Pavilion, adding columns, stained glass, and a carved ceiling.
Early murals were discovered during the restoration of the Summer Pavilion in 1962.
13. Golden Pavilion
The Golden Pavilion is on the second floor of the main building and was built in the late 18th century by the Iranian architect Omer. The interior of the pavilion originally featured murals of fruit vases and Arabic poems praising Khan Qırım Giray, but these were destroyed during the German occupation of Crimea from 1941 to 1944.
14. Golden Fountain: 1733
The Golden Fountain is located in the Fountain Courtyard of the main building of the Khan Palace, near the Small Khan Mosque, and was where the Crimean Khan and members of the Khan's court performed wudu.
The Golden Fountain is made of gilded marble. It depicts the "Paradise" (jannāt ʿadn, or the Garden of Eden) from the Quran by carving various flowers, fruits, and plant patterns, which is the place where Adam and his wife (Eve) lived. A circular outlet is carved in the middle of the fountain, symbolizing eternal life.
The Arabic inscription above the fountain indicates that it was built in 1733 by the Crimean Khan Qaplan I Giray. The Arabic inscription below is from the Quran (76:21): "And their Lord will give them a pure drink." "
15. Fountain of Tears: 1763
The Fountain of Tears was commissioned in 1763 by the Crimean Khan Qırım Giray (reigned 1758-1764, 1768-1769), and the architect was Omer ibn al Hadj Mustafa from Iran. The fountain was originally installed in the mausoleum of the Khan's beloved wife, Dilâra Bikeç. After Tsar Catherine II visited the palace in 1787, the dried-up fountain was moved to the Fountain Courtyard in front of the main building.
The love story of the Fountain of Tears has been circulating in Bakhchisaray since the 18th century. According to legend, the Khan's beloved wife Dilâra Bikeç was a Greek woman from Georgia who was killed in palace intrigue. The Khan fell into deep sorrow and built this fountain in her mausoleum to commemorate her. This love story later became widely known due to Pushkin's famous poem, "The Fountain of Bakhchisaray."
The fountain is made of marble and symbolizes the "Salsabil" (a spring in Paradise) mentioned in the Quran. The Quran (76:17-18) states: "And they will be given to drink therein a cup whose mixture is of ginger, [From] a spring within Paradise named Salsabil." The water outlet of the fountain is a flower; water drips from the center of the flower into a large bowl, flows down into two smaller bowls, and then gathers into another large bowl, repeating this process multiple times. According to 19th-century interpretations, the dripping water is like tears; filling the cup with water symbolizes inner sorrow, and the changing size of the cups symbolizes the process of sorrow intensifying and then subsiding. Many Muslim palaces once had fountains symbolizing Salsabil, but this design of interlocking water bowls only appears in Turkey and Crimea.
Below the fountain is a spiral shape, symbolizing eternity. At the very top of the fountain is a poem by the poet Sheikhiya commemorating Khan Qırım Giray, and below that is the Quranic verse (76:18): "[From] a spring within Paradise named Salsabil." "
"The Fountain of Bakhchisaray" is a long poem written by Pushkin after he visited the Bakhchisaray Khan Palace during his exile in 1820. The poem was started in 1821, completed in 1823, and published in 1824. Around 1950, a bronze statue of Pushkin was placed next to the fountain. Staff at the Museum of Crimean Tatar History and Culture place two roses in the top bowl every day, inspired by Pushkin's lines:
Fountain of love, fountain of living water,
I brought you two roses as a gift.
I love your silence,
And your poetic tears.
16. Suites
The suites on both sides of the North Gate were where the Khan Palace guards (Qapı Halqı) lived. After Crimea was occupied by Tsarist Russia, this was also where guests stayed. Today, the west building of the suites is an exhibition hall, and the east building is the museum office.
The exhibition hall in the west building displays some artifacts from the Crimean Khanate era, as well as the traditional life of the Crimean Tatars. The original fireplaces are still preserved in the suites.
The suite exhibition hall displays traditional women's clothing from the Crimean Khanate, including velvet fez hats embroidered with gold thread and headscarves.
The suite exhibition hall displays various copperware from the Crimean Khanate era.
17. Stables
The stables are divided into two floors: the first floor for keeping horses and the second floor for the grooms to live in. The current building was rebuilt in the 1850s.
III. Mosques outside the Khan Palace
1. Orta Mosque: 1674
The Orta Mosque was once the main Jumu'ah mosque in Bakhchisaray. It dates back to 1674, was rebuilt between 1737 and 1743 by Khan Mengli II Giray and Selamet II Giray, and was rebuilt again in 1861 to its current appearance.
After 1929, the mosque was used as a cultural center and cinema until it was returned to the Muslims in 2001. At that time, the mosque's minaret and surrounding auxiliary buildings had been destroyed; they were not rebuilt until 2012. After the project was completed in 2013, the mosque reopened.
2. Ismi Khan Mosque
The Ismi Khan Mosque was built in the 17th to 18th centuries, and its architectural decoration was strongly influenced by the European Baroque style. The upper circular opening is decorated with a wooden Seal of Solomon (Khātam Sulaymān) ✡. The mosque was used as a warehouse for a long time. There were plans for restoration in the early 21st century, but they have not been implemented to this day.
3. Molla Mustafa Jumu'ah Mosque
The Molla Mustafa Jumu'ah Mosque dates back to the 17th century. A document from 1890 mentions this mosque, stating that the local community covered the mosque with a roof in 1888.
4. Tahtali Mosque: 1707
The Tahtali Mosque was built in 1707 by Khan Sultan Beck, the son-in-law of the Crimean Khan Selim I Giray. "Tahtalı" means "wooden" in Crimean Tatar. This mosque was initially built of wooden planks, later enclosed with brick and stone, and the roof was covered with clay tiles.
IV. Eski Yurt (Old City)
Eski Yurt means "Old City." During the Golden Horde era, it was a large trading town and a transportation hub connecting the east and west ends of the Crimean Peninsula. After the Crimean Khanate was established in 1441, Eski Yurt maintained its status as an economic center. It was not until 1532, when the Khanate established its new capital, Bakhchisaray, in the valley adjacent to Eski Yurt, that its status was replaced and it began to be called the "Old City," with its original name gradually being forgotten. Nevertheless, because the city once housed the mausoleum of the Islamic saint Malik Ashtar, Eski Yurt remained a religious center for Crimean Tatars until the Soviet era.
Malik Ashtar was a cousin of the Prophet Muhammad and a loyal companion of Imam Ali; he is a fearless warrior in the eyes of Shia Muslims. In Crimean Tatar legend, Malik Ashtar was a brave warrior and the first person to come to Crimea to spread Islam. He eventually died in battle while fighting a giant in Eski Yurt. Many years later, some Sufi practitioners miraculously discovered his grave in Eski Yurt and built a mausoleum there. In reality, Malik Ashtar died in Egypt, and the mausoleum in Eski Yurt is only symbolic. Crimean Tatars believe that praying at the Malik Ashtar mausoleum after being bitten by a snake can lead to recovery.
Due to the important status of the Malik Ashtar mausoleum, a complex of hundreds of tombs formed around it, including those of three Crimean Khans: Mehmed II Giray (reigned 1577–1584), Saadet II Giray (reigned 1584), and Mehmed III Giray (reigned 1623–1628).
From the era of the Crimean Khanate until the early 20th century, commemorative ceremonies were held at the Malik Ashtar mausoleum every Thursday night. After all Crimean Tatars were forcibly exiled to Central Asia in 1948, the central square of the Malik Ashtar mausoleum was turned into a market. After Crimean Tatars began returning in the late 1980s, many demanded that the market be removed from the holy site, and it was finally moved in 2006.
The existing structures of the Malik Ashtar mausoleum complex include the 14th-15th century Bey Yude Sultan Mausoleum, the Ahmed Bey Mausoleum, the 16th-century Mehmed Bey Mausoleum, the mausoleum of Khan Mehmed II Giray, and the small minaret of the Malik Ashtar mausoleum mosque built during the Crimean Khanate era.
1. Mausoleum of Mehmed II Giray: 1579
The mausoleum of the Crimean Khan Mehmed II Giray is also known as the "Great Octagonal Mausoleum." Mehmed II Giray was known as "the Fat" because he was too heavy to ride a horse, so he preferred to travel in a carriage pulled by six to eight horses. During his reign, he attacked the Persian Safavid dynasty three times under the orders of the Ottoman Empire.
In 1579, Mehmed II Giray defeated the Persian army within the territory of the modern-day Republic of Azerbaijan, seizing a large amount of spoils and thousands of captives. In 1582, the Ottoman army ordered the Crimean Khanate to join them in another war against Persia. After convening a council of nobles, Mehmed II Giray decided to refuse the Ottomans. At the end of 1583, the Ottoman army and the Crimean Tatar army faced off on the Crimean Peninsula. Finally, in 1584, Mehmed II Giray fled to the steppe during internal divisions and was strangled in his carriage.
The mausoleum of Mehmed II Giray is the largest existing one in Eski Yurt and is clearly influenced by the Ottoman style. It is speculated that it may have been built by a student of the Ottoman master architect Mimar Sinan, but no information about the architect has been found to date. The mausoleum underwent a restoration in 2004.
2. Minaret of the Malik Ashtar Mausoleum Mosque
The image below shows the small minaret of the Malik Ashtar mausoleum mosque, built during the Crimean Khanate era. The mosque was destroyed in 1955. This was once a place where Sufi practitioners performed whirling dances and other practices, serving as a Sufi center on the Crimean Peninsula.
3. Ahmed Bey Mausoleum: 1577
Ahmed Bey died in 1577, and his tombstone was discovered near the entrance of the mausoleum in 1924. Although Ahmed Bey himself died in the 16th century, the architectural style of the mausoleum itself is not the type influenced by the Ottomans at that time, but rather an earlier Golden Horde mausoleum type. Other buildings similar to the Ahmed Bey Mausoleum can be traced back to the 13th and 14th centuries. Therefore, it is more likely that this mausoleum was built during the Golden Horde era.
Another mausoleum.
A photo of the two mausoleums together.
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Summary: This travel note introduces The Former Capital of the Crimean Khanate—Bakhchisarai (Part 2). The pavilion in the harem, and an 18th-century coffee pot. It is useful for readers interested in Crimea Travel, Islamic History, Muslim Heritage.
The pavilion in the harem, and an 18th-century coffee pot.
7. Persian Garden
The Persian Garden in the southern part of the harem was surrounded by high walls and once featured various trees, fountains, and baths, but now only ruins remain.
8. Dilâra Bikeç Mausoleum: 1764
The Dilâra Bikeç Mausoleum is an octagonal tomb at the southernmost point of the Bakhchisaray Khan Palace. It was commissioned in 1764 by the Crimean Khan Qırım Giray (reigned 1758-1764, 1768-1769) for his beloved wife. The "Fountain of Tears," which Pushkin once wrote a poem to praise, was originally installed in this mausoleum before being moved to the Fountain Courtyard in 1783.
The love story of Qırım Giray has been circulating in Bakhchisaray since the 18th century. According to legend, his beloved wife Dilâra Bikeç was a Greek woman from Georgia.
After renovations in 2007, the dome of the mausoleum was re-covered with lead.
9. Small Khan Mosque
The Small Khan Mosque (Kiçik Han Cami) is located inside the main building of the Khan Palace and was used by members of the Khan's family and noble ministers. The Small Khan Mosque was built in the 16th century, destroyed by fire by the Russian army in 1736, and restored in 1741 by Khan Selamet II Giray (reigned 1740-1743).
The existing interior murals were created between the 17th and 18th centuries, with some painted by the Iranian architect Omer in the late 18th century. Early 16th-century murals were discovered during the 1991 restoration.
On the south wall of the Small Khan Mosque is a mihrab niche, carved with seven decorative bands symbolizing the seven heavens in the Quran.
Above the mihrab is a stained-glass window featuring the Seal of Solomon (Khātam Sulaymān) ✡. The legend of the Seal of Solomon ✡ dates back to the 1st century AD, but was primarily developed by medieval Arab writers. This seal is believed to have been engraved by Allah and given to Solomon; it was made of brass and iron and used to seal commands for good and evil. The traditional Arab Seal of Solomon comes in both five-pointed and six-pointed versions, with the six-pointed version later becoming the modern Jewish symbol, the "Star of David."
10. Demir Qapı Gate: 1503
The Demir Qapı Gate is the oldest structure in the Khan Palace. It was built between 1503 and 1504 for the Crimean Khan by the architect Aleviz Novy, who had been invited by Ivan the Great to Moscow to build a series of churches. The Demir Qapı Gate was likely originally built at the previous residence of the Crimean Khan, Devlet-Saray, and was moved to the main building of the Khan Palace after the Bakhchisaray Khan Palace was completed in 1532.
"Demir Qapı" means "Iron Gate" in Crimean Tatar. The portal of the gate is built of limestone and uses the decorative style of the Lombard-Venetian Renaissance.
11. Divan Hall
The Divan Hall (Divan hanesı) is the meeting room inside the main building of the Khan Palace. In the center of the south wall is the throne where the Khan sat, with sofas on the sides for the ministers. Above the north wall at the entrance to the hall is a narrow latticed balcony, said to have been used by the Khan to have people eavesdrop on meetings when he was absent.
The floor of the hall was paved with marble, and there was a square pool with a fountain in the center. The walls were covered with tiles, but these were destroyed in the fire set by the Russian army in 1736. Restorations were carried out in 1742, and many of the current decorations, such as the murals and chandeliers, were added during the renovation of the Khan Palace by architect I. F. Kolodin in 1822.
In 1917, the Crimean Tatars declared the establishment of an independent Crimean Tatar government here.
12. Summer Pavilion
The Summer Pavilion is a place for cooling off inside the main building of the Khan Palace, built in the late 17th to early 18th century. It was burned down by the Russian army in 1736 and later restored by the architect Omer ibn al Hadj Mustafa. In the center of the pavilion is a square pool containing a square marble fountain, surrounded by sofas.
Originally, the pavilion was open. Between 1821 and 1831, Tsar Alexander I ordered the architects Mikhail Klado and Vasiliy Dorofeyev to enclose the Summer Pavilion, adding columns, stained glass, and a carved ceiling.
Early murals were discovered during the restoration of the Summer Pavilion in 1962.
13. Golden Pavilion
The Golden Pavilion is on the second floor of the main building and was built in the late 18th century by the Iranian architect Omer. The interior of the pavilion originally featured murals of fruit vases and Arabic poems praising Khan Qırım Giray, but these were destroyed during the German occupation of Crimea from 1941 to 1944.
14. Golden Fountain: 1733
The Golden Fountain is located in the Fountain Courtyard of the main building of the Khan Palace, near the Small Khan Mosque, and was where the Crimean Khan and members of the Khan's court performed wudu.
The Golden Fountain is made of gilded marble. It depicts the "Paradise" (jannāt ʿadn, or the Garden of Eden) from the Quran by carving various flowers, fruits, and plant patterns, which is the place where Adam and his wife (Eve) lived. A circular outlet is carved in the middle of the fountain, symbolizing eternal life.
The Arabic inscription above the fountain indicates that it was built in 1733 by the Crimean Khan Qaplan I Giray. The Arabic inscription below is from the Quran (76:21): "And their Lord will give them a pure drink." "
15. Fountain of Tears: 1763
The Fountain of Tears was commissioned in 1763 by the Crimean Khan Qırım Giray (reigned 1758-1764, 1768-1769), and the architect was Omer ibn al Hadj Mustafa from Iran. The fountain was originally installed in the mausoleum of the Khan's beloved wife, Dilâra Bikeç. After Tsar Catherine II visited the palace in 1787, the dried-up fountain was moved to the Fountain Courtyard in front of the main building.
The love story of the Fountain of Tears has been circulating in Bakhchisaray since the 18th century. According to legend, the Khan's beloved wife Dilâra Bikeç was a Greek woman from Georgia who was killed in palace intrigue. The Khan fell into deep sorrow and built this fountain in her mausoleum to commemorate her. This love story later became widely known due to Pushkin's famous poem, "The Fountain of Bakhchisaray."
The fountain is made of marble and symbolizes the "Salsabil" (a spring in Paradise) mentioned in the Quran. The Quran (76:17-18) states: "And they will be given to drink therein a cup whose mixture is of ginger, [From] a spring within Paradise named Salsabil." The water outlet of the fountain is a flower; water drips from the center of the flower into a large bowl, flows down into two smaller bowls, and then gathers into another large bowl, repeating this process multiple times. According to 19th-century interpretations, the dripping water is like tears; filling the cup with water symbolizes inner sorrow, and the changing size of the cups symbolizes the process of sorrow intensifying and then subsiding. Many Muslim palaces once had fountains symbolizing Salsabil, but this design of interlocking water bowls only appears in Turkey and Crimea.
Below the fountain is a spiral shape, symbolizing eternity. At the very top of the fountain is a poem by the poet Sheikhiya commemorating Khan Qırım Giray, and below that is the Quranic verse (76:18): "[From] a spring within Paradise named Salsabil." "
"The Fountain of Bakhchisaray" is a long poem written by Pushkin after he visited the Bakhchisaray Khan Palace during his exile in 1820. The poem was started in 1821, completed in 1823, and published in 1824. Around 1950, a bronze statue of Pushkin was placed next to the fountain. Staff at the Museum of Crimean Tatar History and Culture place two roses in the top bowl every day, inspired by Pushkin's lines:
Fountain of love, fountain of living water,
I brought you two roses as a gift.
I love your silence,
And your poetic tears.
16. Suites
The suites on both sides of the North Gate were where the Khan Palace guards (Qapı Halqı) lived. After Crimea was occupied by Tsarist Russia, this was also where guests stayed. Today, the west building of the suites is an exhibition hall, and the east building is the museum office.
The exhibition hall in the west building displays some artifacts from the Crimean Khanate era, as well as the traditional life of the Crimean Tatars. The original fireplaces are still preserved in the suites.
The suite exhibition hall displays traditional women's clothing from the Crimean Khanate, including velvet fez hats embroidered with gold thread and headscarves.
The suite exhibition hall displays various copperware from the Crimean Khanate era.
17. Stables
The stables are divided into two floors: the first floor for keeping horses and the second floor for the grooms to live in. The current building was rebuilt in the 1850s.
III. Mosques outside the Khan Palace
1. Orta Mosque: 1674
The Orta Mosque was once the main Jumu'ah mosque in Bakhchisaray. It dates back to 1674, was rebuilt between 1737 and 1743 by Khan Mengli II Giray and Selamet II Giray, and was rebuilt again in 1861 to its current appearance.
After 1929, the mosque was used as a cultural center and cinema until it was returned to the Muslims in 2001. At that time, the mosque's minaret and surrounding auxiliary buildings had been destroyed; they were not rebuilt until 2012. After the project was completed in 2013, the mosque reopened.
2. Ismi Khan Mosque
The Ismi Khan Mosque was built in the 17th to 18th centuries, and its architectural decoration was strongly influenced by the European Baroque style. The upper circular opening is decorated with a wooden Seal of Solomon (Khātam Sulaymān) ✡. The mosque was used as a warehouse for a long time. There were plans for restoration in the early 21st century, but they have not been implemented to this day.
3. Molla Mustafa Jumu'ah Mosque
The Molla Mustafa Jumu'ah Mosque dates back to the 17th century. A document from 1890 mentions this mosque, stating that the local community covered the mosque with a roof in 1888.
4. Tahtali Mosque: 1707
The Tahtali Mosque was built in 1707 by Khan Sultan Beck, the son-in-law of the Crimean Khan Selim I Giray. "Tahtalı" means "wooden" in Crimean Tatar. This mosque was initially built of wooden planks, later enclosed with brick and stone, and the roof was covered with clay tiles.
IV. Eski Yurt (Old City)
Eski Yurt means "Old City." During the Golden Horde era, it was a large trading town and a transportation hub connecting the east and west ends of the Crimean Peninsula. After the Crimean Khanate was established in 1441, Eski Yurt maintained its status as an economic center. It was not until 1532, when the Khanate established its new capital, Bakhchisaray, in the valley adjacent to Eski Yurt, that its status was replaced and it began to be called the "Old City," with its original name gradually being forgotten. Nevertheless, because the city once housed the mausoleum of the Islamic saint Malik Ashtar, Eski Yurt remained a religious center for Crimean Tatars until the Soviet era.
Malik Ashtar was a cousin of the Prophet Muhammad and a loyal companion of Imam Ali; he is a fearless warrior in the eyes of Shia Muslims. In Crimean Tatar legend, Malik Ashtar was a brave warrior and the first person to come to Crimea to spread Islam. He eventually died in battle while fighting a giant in Eski Yurt. Many years later, some Sufi practitioners miraculously discovered his grave in Eski Yurt and built a mausoleum there. In reality, Malik Ashtar died in Egypt, and the mausoleum in Eski Yurt is only symbolic. Crimean Tatars believe that praying at the Malik Ashtar mausoleum after being bitten by a snake can lead to recovery.
Due to the important status of the Malik Ashtar mausoleum, a complex of hundreds of tombs formed around it, including those of three Crimean Khans: Mehmed II Giray (reigned 1577–1584), Saadet II Giray (reigned 1584), and Mehmed III Giray (reigned 1623–1628).
From the era of the Crimean Khanate until the early 20th century, commemorative ceremonies were held at the Malik Ashtar mausoleum every Thursday night. After all Crimean Tatars were forcibly exiled to Central Asia in 1948, the central square of the Malik Ashtar mausoleum was turned into a market. After Crimean Tatars began returning in the late 1980s, many demanded that the market be removed from the holy site, and it was finally moved in 2006.
The existing structures of the Malik Ashtar mausoleum complex include the 14th-15th century Bey Yude Sultan Mausoleum, the Ahmed Bey Mausoleum, the 16th-century Mehmed Bey Mausoleum, the mausoleum of Khan Mehmed II Giray, and the small minaret of the Malik Ashtar mausoleum mosque built during the Crimean Khanate era.
1. Mausoleum of Mehmed II Giray: 1579
The mausoleum of the Crimean Khan Mehmed II Giray is also known as the "Great Octagonal Mausoleum." Mehmed II Giray was known as "the Fat" because he was too heavy to ride a horse, so he preferred to travel in a carriage pulled by six to eight horses. During his reign, he attacked the Persian Safavid dynasty three times under the orders of the Ottoman Empire.
In 1579, Mehmed II Giray defeated the Persian army within the territory of the modern-day Republic of Azerbaijan, seizing a large amount of spoils and thousands of captives. In 1582, the Ottoman army ordered the Crimean Khanate to join them in another war against Persia. After convening a council of nobles, Mehmed II Giray decided to refuse the Ottomans. At the end of 1583, the Ottoman army and the Crimean Tatar army faced off on the Crimean Peninsula. Finally, in 1584, Mehmed II Giray fled to the steppe during internal divisions and was strangled in his carriage.
The mausoleum of Mehmed II Giray is the largest existing one in Eski Yurt and is clearly influenced by the Ottoman style. It is speculated that it may have been built by a student of the Ottoman master architect Mimar Sinan, but no information about the architect has been found to date. The mausoleum underwent a restoration in 2004.
2. Minaret of the Malik Ashtar Mausoleum Mosque
The image below shows the small minaret of the Malik Ashtar mausoleum mosque, built during the Crimean Khanate era. The mosque was destroyed in 1955. This was once a place where Sufi practitioners performed whirling dances and other practices, serving as a Sufi center on the Crimean Peninsula.
3. Ahmed Bey Mausoleum: 1577
Ahmed Bey died in 1577, and his tombstone was discovered near the entrance of the mausoleum in 1924. Although Ahmed Bey himself died in the 16th century, the architectural style of the mausoleum itself is not the type influenced by the Ottomans at that time, but rather an earlier Golden Horde mausoleum type. Other buildings similar to the Ahmed Bey Mausoleum can be traced back to the 13th and 14th centuries. Therefore, it is more likely that this mausoleum was built during the Golden Horde era.
Another mausoleum.
A photo of the two mausoleums together.
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The Former Ruili Myanmar Muslim Street
Reposted from the web
Summary: This travel note introduces The Former Ruili Myanmar Muslim Street. Since 2020, Ruili has been the most severely affected area in Yunnan and even China, frequently appearing in the news. It is useful for readers interested in Ruili, Myanmar Muslims, Halal Street.
Since 2020, Ruili has been the most severely affected area in Yunnan and even China, frequently appearing in the news. Due to the closure of the national borders, cross-border trade has become unsustainable, and the Burmese Muslim street in Ruili is on the verge of disintegration. Back in 2019, I visited the Burmese Muslim street in Ruili based on scattered descriptions online and tasted authentic Burmese Muslim food. Below, I will share with you this detailed introduction to the Ruili Muslim street, which is likely the only one of its kind online.
Before 2020, seven or eight thousand Burmese Muslims lived in Ruili; most of them were jade merchants, and some had already lived in Ruili for twenty or thirty years. They worked hard in Ruili and lived active and fulfilling lives. When I chatted with some Burmese Muslims in Ruili, they all unanimously praised China, saying that life in China is much more stable than in Myanmar, and they really like the environment in China.
Most of the Burmese Muslims in Ruili live near the Jewelry Street. Starting from the 1980s, Baijing East Lane near Jewelry Street gradually formed a Halal food street to provide food for the Burmese Muslim merchants on Jewelry Street. However, in reality, most people are not familiar with the official street name 'Baijing East Lane.' Ruili locals generally call this place 'Old Burmese Street,' and when I took a ride from a Burmese Muslim, I would just say 'go to Jewelry Street, where the Muslims eat,' and they would understand exactly where to go.
The Burmese Muslims living in Ruili mainly belong to the 'Bamar Muslims,' an ethnic group formed by the intermarriage of South Asian Muslims and the Bamar people. After the British occupied Myanmar in the 19th century, a large number of South Asian Muslims came to make a living, spreading to almost every city in Myanmar. Bamar Muslims speak Burmese, write in Burmese, wear longyis, have customs similar to the Bamar people, and are the most numerous among Burmese Muslims. They are distributed in all major cities in Myanmar.
I am very grateful to my Douban friend Lin Ruo here; he carefully translated the signs and food names on the Muslim street for me, making this article much more detailed.
The shop on the right in the picture is called Shwe Oukkan, a name commonly used by South Indian Tamil/Telugu people, indicating that the owner of this shop is likely of South Indian descent.
Breakfast
A good day starts with breakfast.
As a former British colony, milk tea (Let-pet-ye) is an important part of Burmese life. Burmese milk tea is made by brewing tea leaves and adding condensed milk, so you must stir it before drinking to let the condensed milk fully dissolve. The first time I didn't stir it enough, and I ended up being overwhelmed by the condensed milk at the end.
The large pancake on the right in the picture is called Dosa, which originates from the Tamil region of South India. The dark yellow dish in the middle of the tray is called Sambar, a lentil stew that also originates from South India, representing the long tradition of consuming lentils in South India.
The substance painted on this lady's face is called Thanaka, made by grinding Thanaka tree branches into powder and mixing it with water. It is used to prevent mosquito bites and also has a cooling effect.
In front of her are various mixed noodles; from thick to thin, they are Nan ji, lat, and thay thout, and the white ones are vermicelli Ja zan.
Placed on the plate is Burmese tofu To hpu, which originates from the Shan people and is made from yellow peas and Burmese chickpeas.
Mixed noodles made with Burmese fried tofu.
A type of bean soup
Coming to the next breakfast stall
This is Chapati, also known as Roti, which originates from South Asia and is eaten with corn juice.
This is a relatively large restaurant; they sell snacks at the entrance and serve milk tea inside.
This is a medium-sized Shan-style mixed noodle dish, Nann lat thout.
This is a zongzi (sticky rice dumpling), but the filling is different from ours.
The menu on the wall includes egg pancakes, various steamed buns, fried rice, flatbreads, and various fried foods.
People drinking tea; the uncle on the right has both Burmese milk tea and Shan-style green tea on his table.
Snacks
Next, let's talk about the snacks on the Muslim street.
A bit like a fried cake.
This pancake is called Bein hmont, and it is quite sweet.
A stall with various sticky rice cakes.
Scraping coconut shreds directly from the coconut husk.
This is golden rice, Shway hta-minn, served with coconut shreds, made by baking sticky rice with palm sugar.
This is also golden rice.
This is oily rice, Hsi hta-minn, made with sticky rice, turmeric, and peanut oil.
This is steamed purple rice, Nga-gyeit paung, served with coconut shreds.
The uncle is making fried triangles, Samusas, which are the famous South Asian Samosas.
Classic Samusas are made by mixing vegetable oil, melted butter, warm water, salt, and wheat flour for the dough, and using mashed potatoes, onions, green peas, spices, and green chili for the filling, then frying them until golden brown.
Samusas originate from the Persian word Sanbosag. Praise for it appeared in Persian poetry as early as the 10th century. This snack was very popular in Iran until the 16th century, but it is currently only distributed in a few areas. In the 13th or 14th century, Central Asian Muslim merchants brought it to South Asia, where it was loved by the royal family of the Delhi Sultanate. A scholar of the Delhi Sultanate wrote in 1300 that princes and nobles liked 'Samosas made with meat, ghee, onions, etc.' After that, Samosa was brought to Myanmar by Indian immigrants.
Classic potato and onion filling.
Stalls with various fried foods.
I bought a little bit of everything, including fried corn kernels and fried vegetable balls.
I bought some dried small fish at this shop to mix with rice.
This is arrowroot, Ar tar lwut o.
Main meals
The shop in the picture below is called 'Yangon Family Restaurant,' indicating that the owner is likely from Yangon.
A complete beef curry rice meal, with lettuce, side dishes, soup, and chili sauce; you can help yourself to a large pot of rice.
This is a classic Burmese milk tea shop where people usually drink milk tea and chat, and they can also eat food.
The young man is making egg pancakes, Palata, which originate from the South Asian Paratha.
I ordered Burmese milk tea and egg biryani.
The shop on the right says 'Shan Mountain (referring to the Shan Plateau) Traditional Tea and Various Cold Drinks.'
Having another milk tea.
Beef rice.
The young man in the shop.
A large pot of chickpea biryani made by this shop.
Chicken biryani served with side dishes and peanuts.
Burmese milk tea shop at night.
In the picture below, the bottom left is Burmese milk tea, and the top left is green tea from Shan State, Yay Nway Gyan.
Fried noodles are called Khao swe jaw.
The shop on the left is called Aung's; the sign on the left says 'Premium Milk Tea & Various Snacks,' and the right side says 'Accepting Biryani Orders.' The word for biryani used is the Bamar term 'Dan bauk,' which originates from 'dum pukht.' In addition, 'Mandalay' is also written above, indicating that the owner is likely from Mandalay, the second-largest city in Myanmar.
I ate an egg pancake, Palata, at their place, which is the Paratha bread originating from South Asia.
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Summary: This travel note introduces The Former Ruili Myanmar Muslim Street. Since 2020, Ruili has been the most severely affected area in Yunnan and even China, frequently appearing in the news. It is useful for readers interested in Ruili, Myanmar Muslims, Halal Street.
Since 2020, Ruili has been the most severely affected area in Yunnan and even China, frequently appearing in the news. Due to the closure of the national borders, cross-border trade has become unsustainable, and the Burmese Muslim street in Ruili is on the verge of disintegration. Back in 2019, I visited the Burmese Muslim street in Ruili based on scattered descriptions online and tasted authentic Burmese Muslim food. Below, I will share with you this detailed introduction to the Ruili Muslim street, which is likely the only one of its kind online.
Before 2020, seven or eight thousand Burmese Muslims lived in Ruili; most of them were jade merchants, and some had already lived in Ruili for twenty or thirty years. They worked hard in Ruili and lived active and fulfilling lives. When I chatted with some Burmese Muslims in Ruili, they all unanimously praised China, saying that life in China is much more stable than in Myanmar, and they really like the environment in China.
Most of the Burmese Muslims in Ruili live near the Jewelry Street. Starting from the 1980s, Baijing East Lane near Jewelry Street gradually formed a Halal food street to provide food for the Burmese Muslim merchants on Jewelry Street. However, in reality, most people are not familiar with the official street name 'Baijing East Lane.' Ruili locals generally call this place 'Old Burmese Street,' and when I took a ride from a Burmese Muslim, I would just say 'go to Jewelry Street, where the Muslims eat,' and they would understand exactly where to go.
The Burmese Muslims living in Ruili mainly belong to the 'Bamar Muslims,' an ethnic group formed by the intermarriage of South Asian Muslims and the Bamar people. After the British occupied Myanmar in the 19th century, a large number of South Asian Muslims came to make a living, spreading to almost every city in Myanmar. Bamar Muslims speak Burmese, write in Burmese, wear longyis, have customs similar to the Bamar people, and are the most numerous among Burmese Muslims. They are distributed in all major cities in Myanmar.
I am very grateful to my Douban friend Lin Ruo here; he carefully translated the signs and food names on the Muslim street for me, making this article much more detailed.
The shop on the right in the picture is called Shwe Oukkan, a name commonly used by South Indian Tamil/Telugu people, indicating that the owner of this shop is likely of South Indian descent.
Breakfast
A good day starts with breakfast.
As a former British colony, milk tea (Let-pet-ye) is an important part of Burmese life. Burmese milk tea is made by brewing tea leaves and adding condensed milk, so you must stir it before drinking to let the condensed milk fully dissolve. The first time I didn't stir it enough, and I ended up being overwhelmed by the condensed milk at the end.
The large pancake on the right in the picture is called Dosa, which originates from the Tamil region of South India. The dark yellow dish in the middle of the tray is called Sambar, a lentil stew that also originates from South India, representing the long tradition of consuming lentils in South India.
The substance painted on this lady's face is called Thanaka, made by grinding Thanaka tree branches into powder and mixing it with water. It is used to prevent mosquito bites and also has a cooling effect.
In front of her are various mixed noodles; from thick to thin, they are Nan ji, lat, and thay thout, and the white ones are vermicelli Ja zan.
Placed on the plate is Burmese tofu To hpu, which originates from the Shan people and is made from yellow peas and Burmese chickpeas.
Mixed noodles made with Burmese fried tofu.
A type of bean soup
Coming to the next breakfast stall
This is Chapati, also known as Roti, which originates from South Asia and is eaten with corn juice.
This is a relatively large restaurant; they sell snacks at the entrance and serve milk tea inside.
This is a medium-sized Shan-style mixed noodle dish, Nann lat thout.
This is a zongzi (sticky rice dumpling), but the filling is different from ours.
The menu on the wall includes egg pancakes, various steamed buns, fried rice, flatbreads, and various fried foods.
People drinking tea; the uncle on the right has both Burmese milk tea and Shan-style green tea on his table.
Snacks
Next, let's talk about the snacks on the Muslim street.
A bit like a fried cake.
This pancake is called Bein hmont, and it is quite sweet.
A stall with various sticky rice cakes.
Scraping coconut shreds directly from the coconut husk.
This is golden rice, Shway hta-minn, served with coconut shreds, made by baking sticky rice with palm sugar.
This is also golden rice.
This is oily rice, Hsi hta-minn, made with sticky rice, turmeric, and peanut oil.
This is steamed purple rice, Nga-gyeit paung, served with coconut shreds.
The uncle is making fried triangles, Samusas, which are the famous South Asian Samosas.
Classic Samusas are made by mixing vegetable oil, melted butter, warm water, salt, and wheat flour for the dough, and using mashed potatoes, onions, green peas, spices, and green chili for the filling, then frying them until golden brown.
Samusas originate from the Persian word Sanbosag. Praise for it appeared in Persian poetry as early as the 10th century. This snack was very popular in Iran until the 16th century, but it is currently only distributed in a few areas. In the 13th or 14th century, Central Asian Muslim merchants brought it to South Asia, where it was loved by the royal family of the Delhi Sultanate. A scholar of the Delhi Sultanate wrote in 1300 that princes and nobles liked 'Samosas made with meat, ghee, onions, etc.' After that, Samosa was brought to Myanmar by Indian immigrants.
Classic potato and onion filling.
Stalls with various fried foods.
I bought a little bit of everything, including fried corn kernels and fried vegetable balls.
I bought some dried small fish at this shop to mix with rice.
This is arrowroot, Ar tar lwut o.
Main meals
The shop in the picture below is called 'Yangon Family Restaurant,' indicating that the owner is likely from Yangon.
A complete beef curry rice meal, with lettuce, side dishes, soup, and chili sauce; you can help yourself to a large pot of rice.
This is a classic Burmese milk tea shop where people usually drink milk tea and chat, and they can also eat food.
The young man is making egg pancakes, Palata, which originate from the South Asian Paratha.
I ordered Burmese milk tea and egg biryani.
The shop on the right says 'Shan Mountain (referring to the Shan Plateau) Traditional Tea and Various Cold Drinks.'
Having another milk tea.
Beef rice.
The young man in the shop.
A large pot of chickpea biryani made by this shop.
Chicken biryani served with side dishes and peanuts.
Burmese milk tea shop at night.
In the picture below, the bottom left is Burmese milk tea, and the top left is green tea from Shan State, Yay Nway Gyan.
Fried noodles are called Khao swe jaw.
The shop on the left is called Aung's; the sign on the left says 'Premium Milk Tea & Various Snacks,' and the right side says 'Accepting Biryani Orders.' The word for biryani used is the Bamar term 'Dan bauk,' which originates from 'dum pukht.' In addition, 'Mandalay' is also written above, indicating that the owner is likely from Mandalay, the second-largest city in Myanmar.
I ate an egg pancake, Palata, at their place, which is the Paratha bread originating from South Asia.
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Quanzhou Islamic Relics (Part 1)
Reposted from the web
Summary: This travel note introduces Quanzhou Islamic Relics (Part 1). In July 2021, 'Quanzhou: World Maritime Trade Center in Song-Yuan China' was officially inscribed on the UNESCO World Heritage List. It is useful for readers interested in Quanzhou, Islamic History, Muslim Travel.
In July 2021, 'Quanzhou: World Maritime Trade Center in Song-Yuan China' was officially inscribed on the UNESCO World Heritage List. Congratulations to the two Islamic historical sites in Quanzhou, the Qingjing Mosque and the Lingshan Islamic Tombs, for becoming World Cultural Heritage sites. Below, I will share the Islamic relics I recorded during my trip to Quanzhou in 2017.
I. Qingjing Mosque
1. The Main Gate
2. The Main Prayer Hall
3. Mingshan Hall
4. Collected Stone Carvings
II. Lingshan Islamic Tombs
1. The Main Tombs
2. Scattered Stone Tombs
3. Local Hui Muslim Tombs
4. The Ding Family Cemetery in Chendai
III. Quanzhou Maritime Museum
IV. Deji Gate Site
V. Muslim Tomb Stones in the Museum of Quanzhou Maritime Silk Road
VI. Baiqi Guo Family Tombs
1. Tomb of Guo Zhongyuan and his wife
2. Tomb of Guo Mengwei and his wife
3. Tomb of Guo Shiyuan's family
I. Qingjing Mosque
Qingjing Mosque is the only ancient mosque in Quanzhou that has been preserved to this day. It was first built in 1009 (the second year of Dazhong Xiangfu in the Northern Song Dynasty) and rebuilt in 1309 (the second year of Zhida in the Yuan Dynasty) by Ahmad from Shiraz, Persia.
The original name of 'Qingjing Mosque' should be 'Ashab Mosque'. 'Qingjing Mosque' was originally another mosque located in the south of Quanzhou city, built in 1131 (the first year of Shaoxing in the Southern Song Dynasty). After it was destroyed at the end of the Yuan Dynasty, some stone inscriptions from it were moved to the Ashab Mosque in the east of the city. When the Ashab Mosque was renovated in 1507 (the second year of Zhengde in the Ming Dynasty), a Yuan Dynasty stone inscription titled 'Record of Qingjing Mosque' was re-engraved as 'Record of the Re-establishment of Qingjing Mosque', and the Minister Zhao Rong inscribed the plaque 'Qingjing Mosque', which officially made the Ashab Mosque the Qingjing Mosque.
1. The Main Gate
The gate tower of the Qingjing Mosque is built of diabase and white granite. The outer layer features a line of Quranic inscriptions. At the top of the gate tower is the Moon-Sighting Terrace, where the moon was sighted every Ramadan. In the old days, three large lanterns would be hung under the archway after the start of Ramadan each year. A large palace lantern was hung in the center of the pointed arch, inscribed with 'Islam' in both Chinese and Arabic. Two long, oval-shaped government-style lanterns were hung on both sides; the one on the left read 'Ancient Religion of the Hui People', and the one on the right read 'Ancient Qingzhen Qilin Mosque'. Every night, the mosque would set up a round sign listing the names of the heads of each household, and the Hui Muslims would take turns lighting the lamps. Throughout Ramadan, Muslims would come to the front of the prayer hall at Qingjing Mosque every night to burn pairs of black bamboo-handled 'Anxi incense' sticks.
The stone inscriptions on the outside of the main gate are from the full text of Chapter 3, Verse 18 and an excerpt from Verse 19 of the Quran.
The interior is composed of three layers of domes. The outer layer is a pointed arch dome. The top is a hanging lotus carved from diabase, and below it are sixteen layers of curved stone strips that become higher and narrower until they close at the lotus.
The middle dome is composed of five fan-shaped white granite stones with tortoise-shell patterns, with foundation stones laid underneath. The inner layer is a dome. There is a pair of pointed arch false doors on the stone walls on both sides of each layer.
Above the rear of the main gate, there are two lines of Arabic stone inscriptions carved in white granite. This inscription records that Ahmad from the ancient Persian city of Shiraz rebuilt the Mosque of the Holy Friend in 1310.
On the east side of the main gate stand two Chinese stone tablets: the 'Record of the Re-establishment of Qingjing Mosque' (re-engraved in 1507 from the 1351 original) and the 'Record of the Renovation of Qingjing Mosque' from 1609.
2. The Main Prayer Hall
To the left of the main hall entrance is the pointed arch main door of the hall. Inside the arch are three lines of white granite inscriptions, featuring an excerpt from Chapter 2, Verse 125 and the full text of Verse 127 of the Quran.
There are 8 outer windows on the south side of the main hall facing the street, with a 19-meter-long stone inscription above them, which is the entire Chapter 76 of the Quran.
There are seven pointed arch niches on the west wall of the prayer hall, each with stone inscriptions inside. Above the niches is another long strip of stone inscriptions, all of which are from the Quran.
In the middle of the west wall is the protruding 'Fengtian Altar', which is the Mihrab kiln hall. The niche inside the Mihrab is the largest, with seven lines of inscriptions starting with the Shahada, followed by excerpts from the Quran. The inscriptions in the other niches on the west wall are also all from the Quran. At the top of the niche is a 13.2-meter-long inscription from the full text of Chapter 2, Verses 142, 143, and 144 of the Quran.
In the past, Quanzhou Hui Muslims considered the 27th night of Ramadan as the 'Erba Night', or 'Laylat al-Qadr', the night when Allah revealed the Quran. On this day, every Hui Muslim household in Quanzhou would prepare festive food and slaughter livestock and poultry. That night, each household would light a pair of large red candles on both sides of the Mihrab niche in the main hall of the Qingjing Mosque, signifying that the revelation of the Quran by Allah is brilliant and glorious.
3. Mingshan Hall
Mingshan Hall was first built in 1567. According to the 'Record of the Renovation of Qingjing Mosque' in the mosque, 'The congregation would climb the building to recite the Quran during the fasting month, and after finishing, they would retire to rest in this hall.' After the roof of the main hall of the Qingjing Mosque collapsed in the early Qing Dynasty, Mingshan Hall was converted into a place for prayer.
In 1818, Ma Jianji, the Commander-in-Chief of the Fujian Provincial Land Forces from Zhangzhou, stationed in Quanzhou, rebuilt Mingshan Hall in the traditional architectural style of Southern Fujian. In 1871, Jiang Changgui, the Commander-in-Chief of the Fujian Provincial Land Forces, rebuilt Mingshan Hall again.
The 'Water Lotus' stone incense burner carved from Shoushan stone was an original item from the main hall of the Qingjing Mosque and was moved into Mingshan Hall after the roof of the main hall collapsed.
Mingshan Hall hangs the 'Ten Thousand Differences, One Origin' plaque established by Ma Jianji in 1818, the 'Recognize the One Lord' plaque written by Tang Kesan, the Xiamen Customs Superintendent in 1923, and the 'Three Fears and Four Admonitions' plaque established in 1925.
4. Collected Stone Carvings
During the major renovation of the Qingjing Mosque in the spring of 1983, the 12 Hui Muslim households who had lived in the mosque since the Kangxi period were relocated, and a batch of stone tablets was discovered from the walls and underground of Mingshan Hall. Except for one from the end of the Southern Song Dynasty, all the dated tombstones are from the end of the Yuan Dynasty. The tomb owners came from Tabriz and Tehran in Iran, Adana in Turkey, Nablus in Palestine, and Khwarazm in Central Asia.
The picture below shows a diabase Yuan Dynasty tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the south side of the west wall of Mingshan Hall, and was removed during the renovation of Mingshan Hall in 1983. Both sides of the tombstone are carved with continuous scroll patterns, and the front is recessed into a pointed arch stone niche, with cloud patterns carved on both sides. It is similar to the Yuan Dynasty Arabic tombstones in the Puhaddin Cemetery in Yangzhou and can be considered one of the most exquisite ancient Arabic tombstones in Quanzhou. The tomb owner was named Ahmad, who died in 1362.
The bottom right corner of the picture below is the right half of a diabase Sumeru-pedestal altar-style tombstone waist stone. It was discovered in 1984 by Mr. Wang Aichen when he was building a house near Yinju Bridge Lane (Tonghuai Street) in Quanzhou and was donated to the Qingjing Mosque. In 1972, the widow of Mr. Wu Wenliang, author of 'Quanzhou Religious Stone Carvings', donated the left half of this stone carving to the Quanzhou Maritime Museum. After the two pieces were joined, one can see the eight auspicious patterns carved on the left and right sides, and the text in the middle is from an excerpt of Chapter 43, Verses 67, 68, and 72 of the Quran.
On the right side of the picture below is a diabase Southern Song Dynasty tombstone, which was removed during the renovation of Mingshan Hall of the Qingjing Mosque in 1983. The tomb owner was named Khwarazm Khan bin Muhammad Khan, who died in 1271. 1271 was six years before the Yuan army captured Quanzhou. Khwarazm refers to the Khwarazmian Empire.
On the left is a white granite tombstone, which was unearthed from underground during the renovation of Mingshan Hall of the Qingjing Mosque in 1997.
In the center of the picture below is a diabase tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the north wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner came from the ancient Iranian city of Tabriz. Tabriz was a trade center on the northwestern plateau of Iran and was historically the capital of the Ilkhanate, the Kara Koyunlu, the Ak Koyunlu, and the Persian Safavid Dynasty.
The first one on the left in the top row of the picture below is a diabase Sumeru-pedestal tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the center of the south wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner was a woman named Fatimah, from Hadula, which is the city of Adana in southeastern Turkey, northeast of the island of Cyprus, near the Mediterranean Sea.
The second one on the left in the top row is a diabase Sumeru-pedestal tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the north side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. It reads, 'Everything will perish, He (Allah) is the Everlasting.' "
The bottom left of the picture is a white granite tombstone, which was excavated from the residential area of Qipan Garden in the South School Field of Quanzhou at the end of the Qing Dynasty. It was later transported to the Qingjing Mosque, and the two pieces were built into the south and north walls of the Mingshan Hall lobby, respectively, and were removed from the walls during the renovation of Mingshan Hall in 1983. The ancient Arabic script on the stone carving is thinner and longer than that on the walls of the Qingjing Mosque, and the border is wider, so it is very likely a stone carving belonging to a destroyed mosque. The translation is: 'The mosque belongs to Allah, and with Allah, you cannot pray to anyone.' "
The top left is a white granite tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the south side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner, Fatimah, was a maid from Nablus, a city north of Jerusalem. She most likely died in Quanzhou while accompanying her master from Nablus to Quanzhou for business. This tombstone has no decorations and is very simple, which is different from the typical Arabic and Persian tombstones in Quanzhou. This is likely related to the status of the tomb owner. Based on the shape, this tombstone was likely built on top of another tombstone base in front of the stone tomb.
The second one from the right in the top row of the picture below is the right side of a diabase Sumeru-pedestal altar-style tombstone fragment. It was unearthed from the ground on the north side of the outer courtyard during the renovation of Mingshan Hall of the Qingjing Mosque in 1983. Continuous cloud patterns are carved on the bottom, and the text is from an excerpt of Chapter 98, Verse 8 of the Quran.
The first one on the right in the top row is a diabase tombstone, which was unearthed from underground during the renovation of Mingshan Hall of the Qingjing Mosque in 1997. The first one on the left in the bottom row is a diabase tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the center of the south side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner came from the ancient Iranian city of Tabriz and died in 1362 (or 1365 according to another translation).
The white granite tombstone in the second position from the left in the bottom row was discovered in 1984 when residents were demolishing houses east of the gate tower of the Qingjing Mosque (the original site of the Zhusheng Pavilion). The tomb owner was Abdullah from Oman. Oman is a country in the southeastern part of the Arabian Peninsula. Abdullah's date of death is translated as 1342 in one version and 1360 in another.
The third one from the left in the bottom row is a diabase Yuan Dynasty tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the north side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner was Ms. Khadija, who died in 1335 and came from Tehran, Iran. The inscription states that she was the 'daughter of the late Prime Minister Sa'd-ud-din'. It is speculated that the late Prime Minister Sa'd-ud-din was likely the Prime Minister Sa'd-ud-din appointed by the Persian King Ghazan in 1298, as mentioned in 'The History of the Mongols' by D'Ohsson. King Ghazan died in 1304, and his brother Öljaitü succeeded him. In 1312, Öljaitü killed Sa'd-ud-din. The tomb owner may have come to Quanzhou by sea with merchants after her father was killed.
The top right of the picture is a diabase Sumeru-pedestal tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the north wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The content of the inscription is an excerpt from Chapter 29, Verse 57 and the full text of Chapter 55, Verse 26 of the Quran.
Tonghuai Street, where the Qingjing Mosque is located, was the site of the 'Fanfang' (foreign quarter) in Quanzhou during the Song and Yuan dynasties, and many Muslims were buried nearby after they passed away. In the 1950s, a row of 3 Sumeru-pedestal stone tombs was discovered underground in a residential house at the intersection of Tonghuai Street and Jiangwu Lane. From 1995 to 1998, when Tonghuai Street was widened, many Sumeru-pedestal stone tombs were unearthed. The Imam of the Qingjing Mosque, Haji Huang Runqiu, collected some of these stone tombs and components in the Qingjing Mosque. This is the origin of the 7 Sumeru-pedestal stone tombs currently preserved in the Qingjing Mosque.
The Sumeru-pedestal stone tombs in the Qingjing Mosque range from two to five layers. All the tomb-top stones have been lost, and the bottom layers all have ruyi-shaped six-legged bases. Among them, a small stone tomb is stacked on top of the second tomb from the right in the front row, which should be a child's tomb.
The Sumeru-style stone tomb on the left in the picture below is the most exquisite one preserved in the Qingjing Mosque. The second and fourth layers are carved with continuous branch patterns, the third layer is carved with overlapping lotus petals, and the bottom layer is carved with ruyi-shaped six-legged bases.
The Sumeru-pedestal stone tomb in the picture below only has two layers preserved, with ruyi-shaped feet on the bottom layer and floral patterns carved on the second layer.
II. Lingshan Islamic Tombs
1. The Main Tombs
The Lingshan Islamic Tombs are located 1 kilometer east of Quanzhou city and are also known as the 'Tombs of the Three and Four Sages'. The theory of the 'Three and Four Sages' is mainly based on the records in 'Min Shu: Geography' by He Qiaoyuan in 1629 (the second year of Chongzhen in the Ming Dynasty). The 'Min Shu' cites a legend that four disciples of the Prophet Muhammad came to the Tang Dynasty to preach during the Wude period of Emperor Gaozu of Tang (618-626). One sage preached in Guangzhou, two in Yangzhou, and the third and fourth in Quanzhou. After the third and fourth sages passed away, they were buried in Quanzhou, and at night they emitted light and performed miracles, becoming the Holy Tombs.
The 'Min Shu' records that during the Wude period of the Tang Dynasty, the Prophet Muhammad was in a difficult situation, and Quanzhou had not yet been built as a city at that time. Between the Five Dynasties and the Southern Song Dynasty, Lingshan was the cemetery for the monks of Chengtian Mosque, and it was not abandoned until the end of the Southern Song Dynasty after Chengtian Mosque failed in its resistance against the Yuan.
The Holy Tombs currently have a Yuan Dynasty Arabic renovation tablet from 1322, which records: 'These two deceased came to this country during the Faghur era. It is said that they were people of great virtue, and therefore they reached the eternal world from the earthly world after death.' This is a relatively reliable basis. According to Chen Dasheng's 'A Preliminary Study on the Dating of the Lingshan Islamic Tombs in Quanzhou', Faghur is a transliteration of the Persian word 'Bagh pur' in Arabic, which specifically referred to the Emperor of China in Persian literature during the Five Dynasties to the Song and Yuan periods.
The 'Quanzhou Prefecture Gazetteer' records that when Zhou Daoguang, the Prefect of Quanzhou, visited the Lingshan Islamic Tombs in 1562 (the 41st year of Jiajing in the Ming Dynasty), he mentioned 'there are three tombs with manes'. The 'Min Shu Chao', written during the Chongzhen period, records that the owner of the third tomb was 'Gao Di Shi Xu Ba Ba'. In the 1930s, the wooden frame of the tomb pavilion at the Lingshan Islamic Tombs had collapsed and broken, leaving only four stone-carved shuttle-shaped pavilion pillars. At that time, the three Sumeru-style stone tombs arranged in a 'pin' shape were still well-preserved, with tomb-top stones covering them.
However, in 1958, the Quanzhou Municipal Bureau of Culture and the Municipal Management Committee, in order to cater to the legends in the 'Min Shu', moved one of the stone tombs away and placed it on the hillside to the north. In March 1959, a new stone tomb pavilion was built, with three layers of terraces and stairs on both sides. All other tomb stones in front of the tombs were moved away, and a lawn was created, forming the current layout.
The Holy Tombs currently have two granite tombs, divided into three layers, with lotus petal patterns carved on the bottom layer. In the past, every Eid al-Fitr and Eid al-Adha, after Quanzhou Hui Muslims participated in the congregational prayer at the Qingjing Mosque, the Imam would lead the heads of each household to visit the homes of Hui Muslims around the Qingjing Mosque to 'pay respects', and then all the Hui Muslims would go to Lingshan to visit the graves together. When visiting the graves, they would first recite the Quran at the Holy Tombs, and then go to their respective family graves.
2. Scattered Stone Tombs
In 1958, the Fuzhou-Xiamen highway outside the East Gate of Quanzhou was widened, and several Sumeru-pedestal Islamic stone tombs along the road were moved to the side of the Lingshan Islamic Tombs. In the same year, farmers in Jintoupu Township outside Tonghuai Gate in Quanzhou were accumulating fertilizer and dredging pond sludge, and unearthed more than ten Sumeru-pedestal stone tombs, which were temporarily transported to the Qingjing Mosque and then moved to the side of the Lingshan Islamic Tombs for preservation. In the same year, three side-by-side Sumeru-pedestal stone tombs were unearthed when residents of Tonghuai Street were building houses, and they were also placed next to the Lingshan Islamic Tombs for preservation.
The left side of the picture below is a four-layer Sumeru-pedestal stone tomb. The first layer is a ruyi-shaped scroll-patterned six-legged base, the second layer is plain, the third layer is an overlapping lotus petal pattern, and the fourth layer is a dome-shaped tomb-top stone, with a lotus flower carved on the front and a floating cloud carved on the back.
The picture below is a five-layer Sumeru-pedestal stone tomb, chiseled from a piece of white granite. The first layer is a ruyi-shaped scroll-patterned six-legged base, the second layer is continuous flower branches, the third layer is repeated overlapping lotus petals, the fourth layer is Arabic text, and the fifth layer is destroyed. The text on the tomb is from Chapter 3, Verses 16, 17, and 18 of the Quran.
3. Local Hui Muslim Tombs
Next to the Lingshan Islamic Tombs is the cemetery for local Hui Muslims in Quanzhou. In the past, Quanzhou Hui Muslims would come here to visit the graves every year during Eid al-Fitr and Eid al-Adha. When visiting the graves, they would first light Anxi incense, then paint the text on the tombstones red, and finally invite the Imam to recite the Quran.
Among the local Hui Muslims in Quanzhou, the Guo family moved from Baiqi. In the past, they mostly operated gold and silver jewelry businesses. The Ge, Ma, and Huang families were descendants of generations of Imams and mostly operated leather businesses in the past. They all lived in the Qingjing Mosque before 1983. The Pu family is the only branch of Pu Shougeng's descendants who remained in Quanzhou city and still lives on the site of Pu Shougeng's former residence. The Xia family made a living by farming vegetable gardens, where a large number of Song and Yuan Islamic stone carvings were unearthed. In addition, there are Hui Muslims who moved in after the Republic of China, such as the Yang, Tie, Shan, and Mi families. They once lived in the Muslim community around the Qingjing Mosque in the Quanzhou urban area, but this community has scattered and disintegrated following the major renovation of the Qingjing Mosque in 1983 and the demolition of Tumen Street in 1998.
According to records, the ancestor of the Xia Hui Muslims was Xia Burhanuddin from the Dashi Kingdom. He came to Quanzhou with a tribute ship from the dynasty between 1312 and 1313, served as the Imam of the Qingjing Mosque, and later settled in Quanzhou. His descendants took the surname Xia in the Ming Dynasty. Xia Chi, Xia Chi's eldest son, Xia Yangao, Xia Desheng, Xia Riyu, and other Xia descendants inherited the position of Imam of the Qingjing Mosque.
According to the genealogy, the ancestors of the Guo Hui Muslims once lived in Guojia Village, Fuyang, Hangzhou, and came to Quanzhou during the Yuan Dynasty. Guo Zhongyuan moved from Quanzhou to Baiqi, across from Houzhu Port, during the Hongwu period of the Ming Dynasty, forming the current Baiqi Hui Ethnic Township. The Baiqi Guo family left the religion in 1607 (the 35th year of Wanli in the Ming Dynasty). In 1709 (the 48th year of Kangxi), Chen Yougong, the Regional Commander of Fujian Ting, Yan, and Shao, came to Quanzhou to revive the religion and set up schools in the Qingjing Mosque to conduct scripture education. At that time, Guo Honglong, the eighth-generation descendant of the fourth branch of the Guo family, moved from Hecuo in Baiqi to live in the Qingjing Mosque due to the 'distinction between the strong and the weak' and re-entered the religion. After Guo Honglong entered the religion, his descendants lived in the Qingjing Mosque. His descendant Guo Shifu once renovated the mosque together with Bai Yunhan, the Deputy General of the Zhangzhou Left Battalion, in 1794 (the 59th year of Qianlong).
4. The Ding Family Cemetery in Chendai
There is also a large cemetery of the Ding family from Chendai on Lingshan. According to the genealogy, the first ancestor of the Ding family, Ding Jin (1251-1298), was originally from Suzhou and settled in Quanzhou due to trade. By the time of the third ancestor, Ding Kui (1298-1379), he brought the fourth ancestor, Ding Shan (1343-1420), from Quanzhou city to Chendai, more than twenty miles south of the city. In the early Ming Dynasty, the fourth ancestor, Ding Shan, officially settled in Chendai.
The first, second, and third generations of the Ding family were all buried on Lingshan. In 1993, due to road construction, a large number of Ding family tombstones from Chendai were moved from outside the East Gate of Quanzhou, Luyuan, and other places to Lingshan. The joint tomb of the first, second, and third ancestors was also renovated during this period.
The earliest Ding family tomb from Chendai currently existing on Lingshan is the tomb of the fourth ancestor Ding Shan (1343-1420) and his wife Zhuang Xiniang. Ding Shan and his wife were originally buried in Luyuan, east of Quanzhou city. 'Luyuan' means 'Paradise' in the Quran.
This stone tomb is a traditional Islamic diabase tomb, with two Sumeru-style five-layer tomb stones placed on a Sumeru-pedestal altar-style platform. The first layer of the tomb stone has six gui-shaped feet, carved with ruyi patterns; The second layer is carved with continuous branch patterns; The third layer is carved with overlapping lotus petal patterns; The fourth layer is carved with Quranic verses; The fifth layer is a curved arch tomb-top stone. Behind the tomb stone is a tombstone erected in 1910. The scripture on the tomb stone is from an excerpt of Chapter 2, Verse 255 of the Quran.
The tomb of the fifth generation Ding Mabao, his wife Pu, and his successor Wang. Ding Mabao (1366-1431), courtesy name Shilong, pseudonym Yi'an, was the eldest son of the fourth ancestor Ding Shan who founded the family in Chendai. He was the ancestor of the Great Eldest Branch of the Chendai Ding family and was originally buried with his two wives in the Chengui Baoxue cave on Daping Mountain, east of Quanzhou city.
The tombs of the fifth generation Ding Guanbao, the sixth generation Ding Kuan, and the sixth generation Ding Min. The fifth generation Ding Guanbao (1369-1436), courtesy name Shifu, pseudonym Chengzhai, was the second son of Ding Shan and the ancestor of the Great Second Branch of the Chendai Ding family. He was originally buried at the foot of Shuiuniulin, east of Quanzhou city.
The sixth generation Ding Kuan (1395-1446), courtesy name Tingyu, pseudonym Longyin, was the second son of Ding Guanbao and was originally buried to the left of Ding Shan's tomb in Luyuan Mountain.
The sixth generation Ding Min (1407-1456), courtesy name Tingxue, pseudonym Yizhai, was the fourth son of Ding Guanbao and was originally buried at the foot of Shuiuniulin, east of Quanzhou city. Ding Min was the local sage who first promoted literary education among the Chendai Ding family.
The fifth generation Ding Fubao (1375-1432), courtesy name Shizhang, pseudonym Yingjie, was the third son of Ding Shan and the ancestor of the Great Third Branch of the Chendai Ding family, buried on Lingshan, east of Quanzhou city. The tomb is placed on a traditional Islamic Sumeru-pedestal altar-style platform with two Sumeru-style stone tombs. The waist of the platform is carved with swastikas and two lions playing with a pearl.
The tomb of the seventh generation Ding Lun and his wife Zhuang. The seventh generation Ding Lun (1442-1485), courtesy name Zhaorui, was the third son of the sixth generation Ding Xin.
The tomb of Ding Jinke, the reviver of the Chendai religion.
Ding Jinke (1923-1997), religious name Yunus, studied at Guangxi Chengda Normal School and Hong Kong Dade College. He participated in the revolution during the War of Liberation and later worked in the Financial Committee of the State Council and in colleges and universities in Beijing and Xinjiang. After retiring and returning to his hometown in 1983, he participated in the construction of the Chendai Mosque and the establishment of the Jinjiang Islamic Association, serving as the executive deputy director of the Jinjiang Islamic Association. Later, he cultivated dozens of young people from the Chendai Ding family to study at Islamic colleges and universities at home and abroad.
III. Quanzhou Maritime Museum
The Quanzhou Maritime Museum was built in 1959, moved to Donghu Street in 1991, and the 'Quanzhou Islamic Culture Exhibition Hall' was built in 2003. Most of the Song and Yuan Islamic stone carvings in Quanzhou are collected here. Among them, 'Arabs and Persians in Quanzhou' exhibits 121 Islamic stone carvings, but not all of them are exhibited at the same time. I went in 2017, so I only saw some of the stone carvings.
During the Song and Yuan dynasties, Quanzhou had large areas of 'foreign guest' cemeteries, mainly concentrated in the areas of Tumen Street to Jintoupu, Houban, Fashi, and Meishan in the southeastern suburbs. The earliest record of Muslim cemeteries in the eastern suburbs of Quanzhou comes from the 'Record of Burying Foreign Merchants in Dongban, Quanzhou' by Lin Zhiqi (1112-1176), the Superintendent of the Quanzhou Maritime Trade Office in the Southern Song Dynasty. The text records that the Muslim merchant Shi Nawei donated money to buy land between 1162 and 1163 to build a Muslim public cemetery in Dongban, Quanzhou. 'Shi Nawei' refers to the ancient port of Siraf in the Persian Gulf.
During the Song and Yuan dynasties, one could reach the Houzhu seaport by leaving the city through Tonghuai Gate and passing through Jintoupu all the way to the southeast. The road from Tonghuai Gate to Fashi was alluvial beach land, and the road often sank into the mud. Therefore, after the Ming Dynasty, local residents often used Song and Yuan Muslim Sumeru-pedestal tomb stones as materials for slope protection and pond bank construction when building roads and ponds. There were once three ponds in Puwei, Jintoupu. When the pond water dried up in winter, one could see more than thirty Muslim tomb stones. There is a small temple called Houbangong south of Jintoupu. Just under the northeast wall, nearly ten Muslim Sumeru-pedestal tomb stones were used as wall foundation stones. There are also several Muslim tomb stones by the water ditches and rice paddy mud in Houban Village.
In addition, a large number of Song and Yuan Muslim tomb stones were also discovered in the areas of Jincuowei, Secuowei, Xiacuopu, Dingcuoshan, and Tiecuowei in the eastern suburbs of Quanzhou. Jin, Ding, Xia, and Tie are the surnames of the 'Half-Southern Foreigners' (descendants of Arabs and Iranians who intermarried with local people in Quanzhou), but they no longer believe in Islam today.
As soon as you enter the exhibition hall, you can see the three major types of Song and Yuan Muslim stone carvings in Quanzhou: on the left are Sumeru-pedestal tomb stones, on the right are Sumeru-pedestal altar-style tomb stones, and inside are tombstones.
The picture below shows Sumeru-pedestal tomb stones.
The Sumeru-pedestal tomb stone in the picture below was discovered near Chan Mosque outside the East Gate of Quanzhou in 1927, recovered in 1958, and later preserved in the Maritime Museum. The tomb owner was Ghutub Allah Ya'qub from the ancient city of Jajarm in the northeastern Khorasan province of Iran, who died in 1309.
The one at the very front of the picture below is the cloud-moon-shaped tomb stone common in Quanzhou during the Ming Dynasty. It is very large and is a variant of the Song and Yuan Sumeru-pedestal tomb stones. Behind it are all tomb-stacking stones of Sumeru-pedestal altar-style stone tombs.
The picture below shows all tomb-stacking stones of diabase Sumeru-pedestal altar-style stone tombs, introduced from top to bottom: The first one on the right in the first row was discovered in a farmer's home near the East Gate of Quanzhou in November 1946. It is said to have been dug out from the city wall and used as stone steps. It was recovered and preserved in the spring of 1957 and donated to the Quanzhou Cultural Relics Management Committee by Liu Wanru, the widow of Mr. Wu Wenliang, on August 29, 1973. There are pillars at both ends of the tomb stone, and continuous scroll patterns are carved all around, with Chapter 30, Verse 11 of the Quran carved on it.
The third one on the right in the first row was discovered in a pile of rubble at the Qingjing Mosque in 1959. This pile of rubble was dug out from the city foundation near Tonghuai Gate in Quanzhou and moved to the Maritime Museum in 1964. The tomb owner was Toghan Shah bin Umar bin Sayyid Ajjal from the ancient Central Asian city of Bukhara. Toghan is a Turkic word meaning 'eagle', and Shah is 'king'. Sayyid Ajjal is the Yuan Dynasty transliteration of Sayyid.
The first one on the right in the second row was discovered in 1978 when the former site of Pu Shougeng's residence in the Yuan Dynasty at Shijia Mosque in Donglu Lane, Quanzhou, was converted into a shoe factory, from the west wall of the north-facing bungalow next to the well in the mosque. It is carved with an excerpt from Chapter 2, Verse 156 of the Quran.
The second one on the right in the second row was discovered near the South Gate of Quanzhou in 1959. According to local residents, it was obtained when the South Gate of Quanzhou was demolished between 1946 and 1948. The tomb stone is carved with four-season flowers on the top and bottom, and is carved with an excerpt from Chapter 24, Verse 35 of the Quran.
The fourth one on the right in the second row was excavated from the East City Gate of Quanzhou in 1944 and is carved with an excerpt from Chapter 28, Verse 88 of the Quran.
The second one on the right in the third row was discovered in a pile of rubble at the entrance of Chongfu Mosque at the East Gate of Quanzhou in 1960. Continuous scroll patterns are carved on the top and bottom of the tomb stone. Translation: 'Everything will perish except Himself.' "
The picture below still shows tomb-stacking stones of diabase Sumeru-pedestal altar-style stone tombs. From top to bottom:
The first one on the right in the first row was donated by Mr. Ye Daoyi of Huaqiao University in the 1980s. The original state of the tombstone should have cloud patterns carved on both sides, with a full moon in the middle. Now, the cloud pattern on one side is damaged. The text in the full moon is from the full text of Chapter 44, Verses 50, 51, 52, and 53 of the Quran.
The second one on the right in the second row was discovered in Tingdian Township, 3 kilometers outside the South Gate of Quanzhou, in 1948. Continuous scroll patterns are carved on the top and bottom of the tomb stone, and it is carved with Chapter 89, Verses 29 and 30 of the Quran.
The first one on the right in the third row is a lintel stone of a tomb, discovered in a villager's home not far from the South City Gate in December 1958. The villager said that the stone carving was discovered deep in the city foundation when the South Gate city wall was excavated in 1946-1948. The translation is from an excerpt of Chapter 29, Verse 57 and Chapter 55, Verse 26 of the Quran: 'Everyone shall taste (the flavor of death), and everything on earth shall (perish).'
Going further in, it starts to be all tombstones. The tombstone on the left was discovered at the North Canal construction site in 1978, with a hanging lotus pistil on it, and 'There is no god but Allah' carved below.
The back of the tombstone on the right in the picture above is carved with Chapter 3, Verse 185 of the Quran.
The diabase tombstone in the image below was unearthed in 1973 during the cleaning of the moat north of Quanzhou city; it is inscribed with verses 28, 29, and 30 of Chapter 89 of the Quran.
The diabase tombstone in the image below was unearthed in March 1964 at the construction site of the Overseas Chinese Mansion in downtown Quanzhou. This was the site of the Haiqing Pavilion during the Qing Dynasty. When the Senate building was constructed in the early 1940s, the city walls of the East and South Gates of Quanzhou were dismantled for building materials, and this stone tablet was likely filled into the wall foundation at that time. The front of the tombstone is inscribed with verse 185 of Chapter 3 of the Quran. The back is inscribed with the Shahada.
The diabase tombstone in the image below was discovered in 1944 in the foundation of the East Gate of Quanzhou. It is inscribed with an excerpt from verse 57 of Chapter 29 of the Quran.
The back of the image above is inscribed with the Basmala at the top and the Shahada at the bottom.
The diabase tombstone in the image below was discovered in November 1978 in a household at Jintoupu outside Tonghuai Gate, where it was being used as a base stone; prior to that, it had been excavated from the ramparts of Tonghuai Gate. Because the inscription is incomplete, it can only be translated as: 'He has moved from the lowly world to the world of desire.' The noble doer of good, Khwaja, leader of the religion and leader of the Mullahs, Ibn Ghawamar al-Din al-Ghar...', and the back reads '... Khwaja, leader of the religion and leader of the Mullahs... in the mercy of Allah... in... ten... eight...'. Given the frequent use of Persian in the text, the tomb owner may have come from Iran.
The diabase tombstone in the image below was discovered in 1932 during the demolition of the East Gate of Quanzhou; the tomb owner is named Shirin Khatun. The front of the tombstone first features verse 57 of Chapter 29 of the Quran, followed by the identity of the tomb owner: 'This famous Khatun is the daughter of the ruler Hasan,' and the date of death is 1321. Khatun means 'queen' or 'lady' in Turkic languages.
The Yuan Dynasty diabase tombstones in figures 2 and 3 were discovered in 1930 during the demolition of the East Gate of Quanzhou; the tomb owner was a Haji who had made the pilgrimage to Mecca and died in 1362. The translation of the front is: 'Everlastingness belongs to Allah, and the life and death of all things are predestined.' The present world is not a world of stability. The tomb owner is a Haji. XXX. Died on Thursday, June 26, 764 (Hijri). ', and the back features the Shahada and an excerpt from verse 88 of Chapter 28 of the Quran.
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The diabase tombstone in the image below was excavated from the ramparts of the East Gate of Quanzhou in 1929; the tomb owner was a Haji named Haji b. Abubak, who died in 1387 (the 20th year of the Hongwu reign of the Ming Dynasty), making it a rare Ming Dynasty Islamic tombstone in the Maritime Museum. The front of the tombstone is inscribed with information about the tomb owner, and the back is inscribed with an excerpt from verse 156 of Chapter 2 of the Quran and the Hadith: 'He who dies in a foreign land dies a martyr.'
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Summary: This travel note introduces Quanzhou Islamic Relics (Part 1). In July 2021, 'Quanzhou: World Maritime Trade Center in Song-Yuan China' was officially inscribed on the UNESCO World Heritage List. It is useful for readers interested in Quanzhou, Islamic History, Muslim Travel.
In July 2021, 'Quanzhou: World Maritime Trade Center in Song-Yuan China' was officially inscribed on the UNESCO World Heritage List. Congratulations to the two Islamic historical sites in Quanzhou, the Qingjing Mosque and the Lingshan Islamic Tombs, for becoming World Cultural Heritage sites. Below, I will share the Islamic relics I recorded during my trip to Quanzhou in 2017.
I. Qingjing Mosque
1. The Main Gate
2. The Main Prayer Hall
3. Mingshan Hall
4. Collected Stone Carvings
II. Lingshan Islamic Tombs
1. The Main Tombs
2. Scattered Stone Tombs
3. Local Hui Muslim Tombs
4. The Ding Family Cemetery in Chendai
III. Quanzhou Maritime Museum
IV. Deji Gate Site
V. Muslim Tomb Stones in the Museum of Quanzhou Maritime Silk Road
VI. Baiqi Guo Family Tombs
1. Tomb of Guo Zhongyuan and his wife
2. Tomb of Guo Mengwei and his wife
3. Tomb of Guo Shiyuan's family
I. Qingjing Mosque
Qingjing Mosque is the only ancient mosque in Quanzhou that has been preserved to this day. It was first built in 1009 (the second year of Dazhong Xiangfu in the Northern Song Dynasty) and rebuilt in 1309 (the second year of Zhida in the Yuan Dynasty) by Ahmad from Shiraz, Persia.
The original name of 'Qingjing Mosque' should be 'Ashab Mosque'. 'Qingjing Mosque' was originally another mosque located in the south of Quanzhou city, built in 1131 (the first year of Shaoxing in the Southern Song Dynasty). After it was destroyed at the end of the Yuan Dynasty, some stone inscriptions from it were moved to the Ashab Mosque in the east of the city. When the Ashab Mosque was renovated in 1507 (the second year of Zhengde in the Ming Dynasty), a Yuan Dynasty stone inscription titled 'Record of Qingjing Mosque' was re-engraved as 'Record of the Re-establishment of Qingjing Mosque', and the Minister Zhao Rong inscribed the plaque 'Qingjing Mosque', which officially made the Ashab Mosque the Qingjing Mosque.
1. The Main Gate
The gate tower of the Qingjing Mosque is built of diabase and white granite. The outer layer features a line of Quranic inscriptions. At the top of the gate tower is the Moon-Sighting Terrace, where the moon was sighted every Ramadan. In the old days, three large lanterns would be hung under the archway after the start of Ramadan each year. A large palace lantern was hung in the center of the pointed arch, inscribed with 'Islam' in both Chinese and Arabic. Two long, oval-shaped government-style lanterns were hung on both sides; the one on the left read 'Ancient Religion of the Hui People', and the one on the right read 'Ancient Qingzhen Qilin Mosque'. Every night, the mosque would set up a round sign listing the names of the heads of each household, and the Hui Muslims would take turns lighting the lamps. Throughout Ramadan, Muslims would come to the front of the prayer hall at Qingjing Mosque every night to burn pairs of black bamboo-handled 'Anxi incense' sticks.
The stone inscriptions on the outside of the main gate are from the full text of Chapter 3, Verse 18 and an excerpt from Verse 19 of the Quran.
The interior is composed of three layers of domes. The outer layer is a pointed arch dome. The top is a hanging lotus carved from diabase, and below it are sixteen layers of curved stone strips that become higher and narrower until they close at the lotus.
The middle dome is composed of five fan-shaped white granite stones with tortoise-shell patterns, with foundation stones laid underneath. The inner layer is a dome. There is a pair of pointed arch false doors on the stone walls on both sides of each layer.
Above the rear of the main gate, there are two lines of Arabic stone inscriptions carved in white granite. This inscription records that Ahmad from the ancient Persian city of Shiraz rebuilt the Mosque of the Holy Friend in 1310.
On the east side of the main gate stand two Chinese stone tablets: the 'Record of the Re-establishment of Qingjing Mosque' (re-engraved in 1507 from the 1351 original) and the 'Record of the Renovation of Qingjing Mosque' from 1609.
2. The Main Prayer Hall
To the left of the main hall entrance is the pointed arch main door of the hall. Inside the arch are three lines of white granite inscriptions, featuring an excerpt from Chapter 2, Verse 125 and the full text of Verse 127 of the Quran.
There are 8 outer windows on the south side of the main hall facing the street, with a 19-meter-long stone inscription above them, which is the entire Chapter 76 of the Quran.
There are seven pointed arch niches on the west wall of the prayer hall, each with stone inscriptions inside. Above the niches is another long strip of stone inscriptions, all of which are from the Quran.
In the middle of the west wall is the protruding 'Fengtian Altar', which is the Mihrab kiln hall. The niche inside the Mihrab is the largest, with seven lines of inscriptions starting with the Shahada, followed by excerpts from the Quran. The inscriptions in the other niches on the west wall are also all from the Quran. At the top of the niche is a 13.2-meter-long inscription from the full text of Chapter 2, Verses 142, 143, and 144 of the Quran.
In the past, Quanzhou Hui Muslims considered the 27th night of Ramadan as the 'Erba Night', or 'Laylat al-Qadr', the night when Allah revealed the Quran. On this day, every Hui Muslim household in Quanzhou would prepare festive food and slaughter livestock and poultry. That night, each household would light a pair of large red candles on both sides of the Mihrab niche in the main hall of the Qingjing Mosque, signifying that the revelation of the Quran by Allah is brilliant and glorious.
3. Mingshan Hall
Mingshan Hall was first built in 1567. According to the 'Record of the Renovation of Qingjing Mosque' in the mosque, 'The congregation would climb the building to recite the Quran during the fasting month, and after finishing, they would retire to rest in this hall.' After the roof of the main hall of the Qingjing Mosque collapsed in the early Qing Dynasty, Mingshan Hall was converted into a place for prayer.
In 1818, Ma Jianji, the Commander-in-Chief of the Fujian Provincial Land Forces from Zhangzhou, stationed in Quanzhou, rebuilt Mingshan Hall in the traditional architectural style of Southern Fujian. In 1871, Jiang Changgui, the Commander-in-Chief of the Fujian Provincial Land Forces, rebuilt Mingshan Hall again.
The 'Water Lotus' stone incense burner carved from Shoushan stone was an original item from the main hall of the Qingjing Mosque and was moved into Mingshan Hall after the roof of the main hall collapsed.
Mingshan Hall hangs the 'Ten Thousand Differences, One Origin' plaque established by Ma Jianji in 1818, the 'Recognize the One Lord' plaque written by Tang Kesan, the Xiamen Customs Superintendent in 1923, and the 'Three Fears and Four Admonitions' plaque established in 1925.
4. Collected Stone Carvings
During the major renovation of the Qingjing Mosque in the spring of 1983, the 12 Hui Muslim households who had lived in the mosque since the Kangxi period were relocated, and a batch of stone tablets was discovered from the walls and underground of Mingshan Hall. Except for one from the end of the Southern Song Dynasty, all the dated tombstones are from the end of the Yuan Dynasty. The tomb owners came from Tabriz and Tehran in Iran, Adana in Turkey, Nablus in Palestine, and Khwarazm in Central Asia.
The picture below shows a diabase Yuan Dynasty tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the south side of the west wall of Mingshan Hall, and was removed during the renovation of Mingshan Hall in 1983. Both sides of the tombstone are carved with continuous scroll patterns, and the front is recessed into a pointed arch stone niche, with cloud patterns carved on both sides. It is similar to the Yuan Dynasty Arabic tombstones in the Puhaddin Cemetery in Yangzhou and can be considered one of the most exquisite ancient Arabic tombstones in Quanzhou. The tomb owner was named Ahmad, who died in 1362.
The bottom right corner of the picture below is the right half of a diabase Sumeru-pedestal altar-style tombstone waist stone. It was discovered in 1984 by Mr. Wang Aichen when he was building a house near Yinju Bridge Lane (Tonghuai Street) in Quanzhou and was donated to the Qingjing Mosque. In 1972, the widow of Mr. Wu Wenliang, author of 'Quanzhou Religious Stone Carvings', donated the left half of this stone carving to the Quanzhou Maritime Museum. After the two pieces were joined, one can see the eight auspicious patterns carved on the left and right sides, and the text in the middle is from an excerpt of Chapter 43, Verses 67, 68, and 72 of the Quran.
On the right side of the picture below is a diabase Southern Song Dynasty tombstone, which was removed during the renovation of Mingshan Hall of the Qingjing Mosque in 1983. The tomb owner was named Khwarazm Khan bin Muhammad Khan, who died in 1271. 1271 was six years before the Yuan army captured Quanzhou. Khwarazm refers to the Khwarazmian Empire.
On the left is a white granite tombstone, which was unearthed from underground during the renovation of Mingshan Hall of the Qingjing Mosque in 1997.
In the center of the picture below is a diabase tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the north wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner came from the ancient Iranian city of Tabriz. Tabriz was a trade center on the northwestern plateau of Iran and was historically the capital of the Ilkhanate, the Kara Koyunlu, the Ak Koyunlu, and the Persian Safavid Dynasty.
The first one on the left in the top row of the picture below is a diabase Sumeru-pedestal tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the center of the south wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner was a woman named Fatimah, from Hadula, which is the city of Adana in southeastern Turkey, northeast of the island of Cyprus, near the Mediterranean Sea.
The second one on the left in the top row is a diabase Sumeru-pedestal tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved to the Qingjing Mosque and built into the north side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. It reads, 'Everything will perish, He (Allah) is the Everlasting.' "
The bottom left of the picture is a white granite tombstone, which was excavated from the residential area of Qipan Garden in the South School Field of Quanzhou at the end of the Qing Dynasty. It was later transported to the Qingjing Mosque, and the two pieces were built into the south and north walls of the Mingshan Hall lobby, respectively, and were removed from the walls during the renovation of Mingshan Hall in 1983. The ancient Arabic script on the stone carving is thinner and longer than that on the walls of the Qingjing Mosque, and the border is wider, so it is very likely a stone carving belonging to a destroyed mosque. The translation is: 'The mosque belongs to Allah, and with Allah, you cannot pray to anyone.' "
The top left is a white granite tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the south side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner, Fatimah, was a maid from Nablus, a city north of Jerusalem. She most likely died in Quanzhou while accompanying her master from Nablus to Quanzhou for business. This tombstone has no decorations and is very simple, which is different from the typical Arabic and Persian tombstones in Quanzhou. This is likely related to the status of the tomb owner. Based on the shape, this tombstone was likely built on top of another tombstone base in front of the stone tomb.
The second one from the right in the top row of the picture below is the right side of a diabase Sumeru-pedestal altar-style tombstone fragment. It was unearthed from the ground on the north side of the outer courtyard during the renovation of Mingshan Hall of the Qingjing Mosque in 1983. Continuous cloud patterns are carved on the bottom, and the text is from an excerpt of Chapter 98, Verse 8 of the Quran.
The first one on the right in the top row is a diabase tombstone, which was unearthed from underground during the renovation of Mingshan Hall of the Qingjing Mosque in 1997. The first one on the left in the bottom row is a diabase tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the center of the south side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner came from the ancient Iranian city of Tabriz and died in 1362 (or 1365 according to another translation).
The white granite tombstone in the second position from the left in the bottom row was discovered in 1984 when residents were demolishing houses east of the gate tower of the Qingjing Mosque (the original site of the Zhusheng Pavilion). The tomb owner was Abdullah from Oman. Oman is a country in the southeastern part of the Arabian Peninsula. Abdullah's date of death is translated as 1342 in one version and 1360 in another.
The third one from the left in the bottom row is a diabase Yuan Dynasty tombstone, which was dug up from a garden belonging to a Xia family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the north side of the west wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The tomb owner was Ms. Khadija, who died in 1335 and came from Tehran, Iran. The inscription states that she was the 'daughter of the late Prime Minister Sa'd-ud-din'. It is speculated that the late Prime Minister Sa'd-ud-din was likely the Prime Minister Sa'd-ud-din appointed by the Persian King Ghazan in 1298, as mentioned in 'The History of the Mongols' by D'Ohsson. King Ghazan died in 1304, and his brother Öljaitü succeeded him. In 1312, Öljaitü killed Sa'd-ud-din. The tomb owner may have come to Quanzhou by sea with merchants after her father was killed.
The top right of the picture is a diabase Sumeru-pedestal tombstone, which was dug up from a garden belonging to a Pu family at the end of the Qing Dynasty. It was moved into the Qingjing Mosque and built into the north wall of the Mingshan Hall lobby, and was removed during the renovation of Mingshan Hall in 1983. The content of the inscription is an excerpt from Chapter 29, Verse 57 and the full text of Chapter 55, Verse 26 of the Quran.
Tonghuai Street, where the Qingjing Mosque is located, was the site of the 'Fanfang' (foreign quarter) in Quanzhou during the Song and Yuan dynasties, and many Muslims were buried nearby after they passed away. In the 1950s, a row of 3 Sumeru-pedestal stone tombs was discovered underground in a residential house at the intersection of Tonghuai Street and Jiangwu Lane. From 1995 to 1998, when Tonghuai Street was widened, many Sumeru-pedestal stone tombs were unearthed. The Imam of the Qingjing Mosque, Haji Huang Runqiu, collected some of these stone tombs and components in the Qingjing Mosque. This is the origin of the 7 Sumeru-pedestal stone tombs currently preserved in the Qingjing Mosque.
The Sumeru-pedestal stone tombs in the Qingjing Mosque range from two to five layers. All the tomb-top stones have been lost, and the bottom layers all have ruyi-shaped six-legged bases. Among them, a small stone tomb is stacked on top of the second tomb from the right in the front row, which should be a child's tomb.
The Sumeru-style stone tomb on the left in the picture below is the most exquisite one preserved in the Qingjing Mosque. The second and fourth layers are carved with continuous branch patterns, the third layer is carved with overlapping lotus petals, and the bottom layer is carved with ruyi-shaped six-legged bases.
The Sumeru-pedestal stone tomb in the picture below only has two layers preserved, with ruyi-shaped feet on the bottom layer and floral patterns carved on the second layer.
II. Lingshan Islamic Tombs
1. The Main Tombs
The Lingshan Islamic Tombs are located 1 kilometer east of Quanzhou city and are also known as the 'Tombs of the Three and Four Sages'. The theory of the 'Three and Four Sages' is mainly based on the records in 'Min Shu: Geography' by He Qiaoyuan in 1629 (the second year of Chongzhen in the Ming Dynasty). The 'Min Shu' cites a legend that four disciples of the Prophet Muhammad came to the Tang Dynasty to preach during the Wude period of Emperor Gaozu of Tang (618-626). One sage preached in Guangzhou, two in Yangzhou, and the third and fourth in Quanzhou. After the third and fourth sages passed away, they were buried in Quanzhou, and at night they emitted light and performed miracles, becoming the Holy Tombs.
The 'Min Shu' records that during the Wude period of the Tang Dynasty, the Prophet Muhammad was in a difficult situation, and Quanzhou had not yet been built as a city at that time. Between the Five Dynasties and the Southern Song Dynasty, Lingshan was the cemetery for the monks of Chengtian Mosque, and it was not abandoned until the end of the Southern Song Dynasty after Chengtian Mosque failed in its resistance against the Yuan.
The Holy Tombs currently have a Yuan Dynasty Arabic renovation tablet from 1322, which records: 'These two deceased came to this country during the Faghur era. It is said that they were people of great virtue, and therefore they reached the eternal world from the earthly world after death.' This is a relatively reliable basis. According to Chen Dasheng's 'A Preliminary Study on the Dating of the Lingshan Islamic Tombs in Quanzhou', Faghur is a transliteration of the Persian word 'Bagh pur' in Arabic, which specifically referred to the Emperor of China in Persian literature during the Five Dynasties to the Song and Yuan periods.
The 'Quanzhou Prefecture Gazetteer' records that when Zhou Daoguang, the Prefect of Quanzhou, visited the Lingshan Islamic Tombs in 1562 (the 41st year of Jiajing in the Ming Dynasty), he mentioned 'there are three tombs with manes'. The 'Min Shu Chao', written during the Chongzhen period, records that the owner of the third tomb was 'Gao Di Shi Xu Ba Ba'. In the 1930s, the wooden frame of the tomb pavilion at the Lingshan Islamic Tombs had collapsed and broken, leaving only four stone-carved shuttle-shaped pavilion pillars. At that time, the three Sumeru-style stone tombs arranged in a 'pin' shape were still well-preserved, with tomb-top stones covering them.
However, in 1958, the Quanzhou Municipal Bureau of Culture and the Municipal Management Committee, in order to cater to the legends in the 'Min Shu', moved one of the stone tombs away and placed it on the hillside to the north. In March 1959, a new stone tomb pavilion was built, with three layers of terraces and stairs on both sides. All other tomb stones in front of the tombs were moved away, and a lawn was created, forming the current layout.
The Holy Tombs currently have two granite tombs, divided into three layers, with lotus petal patterns carved on the bottom layer. In the past, every Eid al-Fitr and Eid al-Adha, after Quanzhou Hui Muslims participated in the congregational prayer at the Qingjing Mosque, the Imam would lead the heads of each household to visit the homes of Hui Muslims around the Qingjing Mosque to 'pay respects', and then all the Hui Muslims would go to Lingshan to visit the graves together. When visiting the graves, they would first recite the Quran at the Holy Tombs, and then go to their respective family graves.
2. Scattered Stone Tombs
In 1958, the Fuzhou-Xiamen highway outside the East Gate of Quanzhou was widened, and several Sumeru-pedestal Islamic stone tombs along the road were moved to the side of the Lingshan Islamic Tombs. In the same year, farmers in Jintoupu Township outside Tonghuai Gate in Quanzhou were accumulating fertilizer and dredging pond sludge, and unearthed more than ten Sumeru-pedestal stone tombs, which were temporarily transported to the Qingjing Mosque and then moved to the side of the Lingshan Islamic Tombs for preservation. In the same year, three side-by-side Sumeru-pedestal stone tombs were unearthed when residents of Tonghuai Street were building houses, and they were also placed next to the Lingshan Islamic Tombs for preservation.
The left side of the picture below is a four-layer Sumeru-pedestal stone tomb. The first layer is a ruyi-shaped scroll-patterned six-legged base, the second layer is plain, the third layer is an overlapping lotus petal pattern, and the fourth layer is a dome-shaped tomb-top stone, with a lotus flower carved on the front and a floating cloud carved on the back.
The picture below is a five-layer Sumeru-pedestal stone tomb, chiseled from a piece of white granite. The first layer is a ruyi-shaped scroll-patterned six-legged base, the second layer is continuous flower branches, the third layer is repeated overlapping lotus petals, the fourth layer is Arabic text, and the fifth layer is destroyed. The text on the tomb is from Chapter 3, Verses 16, 17, and 18 of the Quran.
3. Local Hui Muslim Tombs
Next to the Lingshan Islamic Tombs is the cemetery for local Hui Muslims in Quanzhou. In the past, Quanzhou Hui Muslims would come here to visit the graves every year during Eid al-Fitr and Eid al-Adha. When visiting the graves, they would first light Anxi incense, then paint the text on the tombstones red, and finally invite the Imam to recite the Quran.
Among the local Hui Muslims in Quanzhou, the Guo family moved from Baiqi. In the past, they mostly operated gold and silver jewelry businesses. The Ge, Ma, and Huang families were descendants of generations of Imams and mostly operated leather businesses in the past. They all lived in the Qingjing Mosque before 1983. The Pu family is the only branch of Pu Shougeng's descendants who remained in Quanzhou city and still lives on the site of Pu Shougeng's former residence. The Xia family made a living by farming vegetable gardens, where a large number of Song and Yuan Islamic stone carvings were unearthed. In addition, there are Hui Muslims who moved in after the Republic of China, such as the Yang, Tie, Shan, and Mi families. They once lived in the Muslim community around the Qingjing Mosque in the Quanzhou urban area, but this community has scattered and disintegrated following the major renovation of the Qingjing Mosque in 1983 and the demolition of Tumen Street in 1998.
According to records, the ancestor of the Xia Hui Muslims was Xia Burhanuddin from the Dashi Kingdom. He came to Quanzhou with a tribute ship from the dynasty between 1312 and 1313, served as the Imam of the Qingjing Mosque, and later settled in Quanzhou. His descendants took the surname Xia in the Ming Dynasty. Xia Chi, Xia Chi's eldest son, Xia Yangao, Xia Desheng, Xia Riyu, and other Xia descendants inherited the position of Imam of the Qingjing Mosque.
According to the genealogy, the ancestors of the Guo Hui Muslims once lived in Guojia Village, Fuyang, Hangzhou, and came to Quanzhou during the Yuan Dynasty. Guo Zhongyuan moved from Quanzhou to Baiqi, across from Houzhu Port, during the Hongwu period of the Ming Dynasty, forming the current Baiqi Hui Ethnic Township. The Baiqi Guo family left the religion in 1607 (the 35th year of Wanli in the Ming Dynasty). In 1709 (the 48th year of Kangxi), Chen Yougong, the Regional Commander of Fujian Ting, Yan, and Shao, came to Quanzhou to revive the religion and set up schools in the Qingjing Mosque to conduct scripture education. At that time, Guo Honglong, the eighth-generation descendant of the fourth branch of the Guo family, moved from Hecuo in Baiqi to live in the Qingjing Mosque due to the 'distinction between the strong and the weak' and re-entered the religion. After Guo Honglong entered the religion, his descendants lived in the Qingjing Mosque. His descendant Guo Shifu once renovated the mosque together with Bai Yunhan, the Deputy General of the Zhangzhou Left Battalion, in 1794 (the 59th year of Qianlong).
4. The Ding Family Cemetery in Chendai
There is also a large cemetery of the Ding family from Chendai on Lingshan. According to the genealogy, the first ancestor of the Ding family, Ding Jin (1251-1298), was originally from Suzhou and settled in Quanzhou due to trade. By the time of the third ancestor, Ding Kui (1298-1379), he brought the fourth ancestor, Ding Shan (1343-1420), from Quanzhou city to Chendai, more than twenty miles south of the city. In the early Ming Dynasty, the fourth ancestor, Ding Shan, officially settled in Chendai.
The first, second, and third generations of the Ding family were all buried on Lingshan. In 1993, due to road construction, a large number of Ding family tombstones from Chendai were moved from outside the East Gate of Quanzhou, Luyuan, and other places to Lingshan. The joint tomb of the first, second, and third ancestors was also renovated during this period.
The earliest Ding family tomb from Chendai currently existing on Lingshan is the tomb of the fourth ancestor Ding Shan (1343-1420) and his wife Zhuang Xiniang. Ding Shan and his wife were originally buried in Luyuan, east of Quanzhou city. 'Luyuan' means 'Paradise' in the Quran.
This stone tomb is a traditional Islamic diabase tomb, with two Sumeru-style five-layer tomb stones placed on a Sumeru-pedestal altar-style platform. The first layer of the tomb stone has six gui-shaped feet, carved with ruyi patterns; The second layer is carved with continuous branch patterns; The third layer is carved with overlapping lotus petal patterns; The fourth layer is carved with Quranic verses; The fifth layer is a curved arch tomb-top stone. Behind the tomb stone is a tombstone erected in 1910. The scripture on the tomb stone is from an excerpt of Chapter 2, Verse 255 of the Quran.
The tomb of the fifth generation Ding Mabao, his wife Pu, and his successor Wang. Ding Mabao (1366-1431), courtesy name Shilong, pseudonym Yi'an, was the eldest son of the fourth ancestor Ding Shan who founded the family in Chendai. He was the ancestor of the Great Eldest Branch of the Chendai Ding family and was originally buried with his two wives in the Chengui Baoxue cave on Daping Mountain, east of Quanzhou city.
The tombs of the fifth generation Ding Guanbao, the sixth generation Ding Kuan, and the sixth generation Ding Min. The fifth generation Ding Guanbao (1369-1436), courtesy name Shifu, pseudonym Chengzhai, was the second son of Ding Shan and the ancestor of the Great Second Branch of the Chendai Ding family. He was originally buried at the foot of Shuiuniulin, east of Quanzhou city.
The sixth generation Ding Kuan (1395-1446), courtesy name Tingyu, pseudonym Longyin, was the second son of Ding Guanbao and was originally buried to the left of Ding Shan's tomb in Luyuan Mountain.
The sixth generation Ding Min (1407-1456), courtesy name Tingxue, pseudonym Yizhai, was the fourth son of Ding Guanbao and was originally buried at the foot of Shuiuniulin, east of Quanzhou city. Ding Min was the local sage who first promoted literary education among the Chendai Ding family.
The fifth generation Ding Fubao (1375-1432), courtesy name Shizhang, pseudonym Yingjie, was the third son of Ding Shan and the ancestor of the Great Third Branch of the Chendai Ding family, buried on Lingshan, east of Quanzhou city. The tomb is placed on a traditional Islamic Sumeru-pedestal altar-style platform with two Sumeru-style stone tombs. The waist of the platform is carved with swastikas and two lions playing with a pearl.
The tomb of the seventh generation Ding Lun and his wife Zhuang. The seventh generation Ding Lun (1442-1485), courtesy name Zhaorui, was the third son of the sixth generation Ding Xin.
The tomb of Ding Jinke, the reviver of the Chendai religion.
Ding Jinke (1923-1997), religious name Yunus, studied at Guangxi Chengda Normal School and Hong Kong Dade College. He participated in the revolution during the War of Liberation and later worked in the Financial Committee of the State Council and in colleges and universities in Beijing and Xinjiang. After retiring and returning to his hometown in 1983, he participated in the construction of the Chendai Mosque and the establishment of the Jinjiang Islamic Association, serving as the executive deputy director of the Jinjiang Islamic Association. Later, he cultivated dozens of young people from the Chendai Ding family to study at Islamic colleges and universities at home and abroad.
III. Quanzhou Maritime Museum
The Quanzhou Maritime Museum was built in 1959, moved to Donghu Street in 1991, and the 'Quanzhou Islamic Culture Exhibition Hall' was built in 2003. Most of the Song and Yuan Islamic stone carvings in Quanzhou are collected here. Among them, 'Arabs and Persians in Quanzhou' exhibits 121 Islamic stone carvings, but not all of them are exhibited at the same time. I went in 2017, so I only saw some of the stone carvings.
During the Song and Yuan dynasties, Quanzhou had large areas of 'foreign guest' cemeteries, mainly concentrated in the areas of Tumen Street to Jintoupu, Houban, Fashi, and Meishan in the southeastern suburbs. The earliest record of Muslim cemeteries in the eastern suburbs of Quanzhou comes from the 'Record of Burying Foreign Merchants in Dongban, Quanzhou' by Lin Zhiqi (1112-1176), the Superintendent of the Quanzhou Maritime Trade Office in the Southern Song Dynasty. The text records that the Muslim merchant Shi Nawei donated money to buy land between 1162 and 1163 to build a Muslim public cemetery in Dongban, Quanzhou. 'Shi Nawei' refers to the ancient port of Siraf in the Persian Gulf.
During the Song and Yuan dynasties, one could reach the Houzhu seaport by leaving the city through Tonghuai Gate and passing through Jintoupu all the way to the southeast. The road from Tonghuai Gate to Fashi was alluvial beach land, and the road often sank into the mud. Therefore, after the Ming Dynasty, local residents often used Song and Yuan Muslim Sumeru-pedestal tomb stones as materials for slope protection and pond bank construction when building roads and ponds. There were once three ponds in Puwei, Jintoupu. When the pond water dried up in winter, one could see more than thirty Muslim tomb stones. There is a small temple called Houbangong south of Jintoupu. Just under the northeast wall, nearly ten Muslim Sumeru-pedestal tomb stones were used as wall foundation stones. There are also several Muslim tomb stones by the water ditches and rice paddy mud in Houban Village.
In addition, a large number of Song and Yuan Muslim tomb stones were also discovered in the areas of Jincuowei, Secuowei, Xiacuopu, Dingcuoshan, and Tiecuowei in the eastern suburbs of Quanzhou. Jin, Ding, Xia, and Tie are the surnames of the 'Half-Southern Foreigners' (descendants of Arabs and Iranians who intermarried with local people in Quanzhou), but they no longer believe in Islam today.
As soon as you enter the exhibition hall, you can see the three major types of Song and Yuan Muslim stone carvings in Quanzhou: on the left are Sumeru-pedestal tomb stones, on the right are Sumeru-pedestal altar-style tomb stones, and inside are tombstones.
The picture below shows Sumeru-pedestal tomb stones.
The Sumeru-pedestal tomb stone in the picture below was discovered near Chan Mosque outside the East Gate of Quanzhou in 1927, recovered in 1958, and later preserved in the Maritime Museum. The tomb owner was Ghutub Allah Ya'qub from the ancient city of Jajarm in the northeastern Khorasan province of Iran, who died in 1309.
The one at the very front of the picture below is the cloud-moon-shaped tomb stone common in Quanzhou during the Ming Dynasty. It is very large and is a variant of the Song and Yuan Sumeru-pedestal tomb stones. Behind it are all tomb-stacking stones of Sumeru-pedestal altar-style stone tombs.
The picture below shows all tomb-stacking stones of diabase Sumeru-pedestal altar-style stone tombs, introduced from top to bottom: The first one on the right in the first row was discovered in a farmer's home near the East Gate of Quanzhou in November 1946. It is said to have been dug out from the city wall and used as stone steps. It was recovered and preserved in the spring of 1957 and donated to the Quanzhou Cultural Relics Management Committee by Liu Wanru, the widow of Mr. Wu Wenliang, on August 29, 1973. There are pillars at both ends of the tomb stone, and continuous scroll patterns are carved all around, with Chapter 30, Verse 11 of the Quran carved on it.
The third one on the right in the first row was discovered in a pile of rubble at the Qingjing Mosque in 1959. This pile of rubble was dug out from the city foundation near Tonghuai Gate in Quanzhou and moved to the Maritime Museum in 1964. The tomb owner was Toghan Shah bin Umar bin Sayyid Ajjal from the ancient Central Asian city of Bukhara. Toghan is a Turkic word meaning 'eagle', and Shah is 'king'. Sayyid Ajjal is the Yuan Dynasty transliteration of Sayyid.
The first one on the right in the second row was discovered in 1978 when the former site of Pu Shougeng's residence in the Yuan Dynasty at Shijia Mosque in Donglu Lane, Quanzhou, was converted into a shoe factory, from the west wall of the north-facing bungalow next to the well in the mosque. It is carved with an excerpt from Chapter 2, Verse 156 of the Quran.
The second one on the right in the second row was discovered near the South Gate of Quanzhou in 1959. According to local residents, it was obtained when the South Gate of Quanzhou was demolished between 1946 and 1948. The tomb stone is carved with four-season flowers on the top and bottom, and is carved with an excerpt from Chapter 24, Verse 35 of the Quran.
The fourth one on the right in the second row was excavated from the East City Gate of Quanzhou in 1944 and is carved with an excerpt from Chapter 28, Verse 88 of the Quran.
The second one on the right in the third row was discovered in a pile of rubble at the entrance of Chongfu Mosque at the East Gate of Quanzhou in 1960. Continuous scroll patterns are carved on the top and bottom of the tomb stone. Translation: 'Everything will perish except Himself.' "
The picture below still shows tomb-stacking stones of diabase Sumeru-pedestal altar-style stone tombs. From top to bottom:
The first one on the right in the first row was donated by Mr. Ye Daoyi of Huaqiao University in the 1980s. The original state of the tombstone should have cloud patterns carved on both sides, with a full moon in the middle. Now, the cloud pattern on one side is damaged. The text in the full moon is from the full text of Chapter 44, Verses 50, 51, 52, and 53 of the Quran.
The second one on the right in the second row was discovered in Tingdian Township, 3 kilometers outside the South Gate of Quanzhou, in 1948. Continuous scroll patterns are carved on the top and bottom of the tomb stone, and it is carved with Chapter 89, Verses 29 and 30 of the Quran.
The first one on the right in the third row is a lintel stone of a tomb, discovered in a villager's home not far from the South City Gate in December 1958. The villager said that the stone carving was discovered deep in the city foundation when the South Gate city wall was excavated in 1946-1948. The translation is from an excerpt of Chapter 29, Verse 57 and Chapter 55, Verse 26 of the Quran: 'Everyone shall taste (the flavor of death), and everything on earth shall (perish).'
Going further in, it starts to be all tombstones. The tombstone on the left was discovered at the North Canal construction site in 1978, with a hanging lotus pistil on it, and 'There is no god but Allah' carved below.
The back of the tombstone on the right in the picture above is carved with Chapter 3, Verse 185 of the Quran.
The diabase tombstone in the image below was unearthed in 1973 during the cleaning of the moat north of Quanzhou city; it is inscribed with verses 28, 29, and 30 of Chapter 89 of the Quran.
The diabase tombstone in the image below was unearthed in March 1964 at the construction site of the Overseas Chinese Mansion in downtown Quanzhou. This was the site of the Haiqing Pavilion during the Qing Dynasty. When the Senate building was constructed in the early 1940s, the city walls of the East and South Gates of Quanzhou were dismantled for building materials, and this stone tablet was likely filled into the wall foundation at that time. The front of the tombstone is inscribed with verse 185 of Chapter 3 of the Quran. The back is inscribed with the Shahada.
The diabase tombstone in the image below was discovered in 1944 in the foundation of the East Gate of Quanzhou. It is inscribed with an excerpt from verse 57 of Chapter 29 of the Quran.
The back of the image above is inscribed with the Basmala at the top and the Shahada at the bottom.
The diabase tombstone in the image below was discovered in November 1978 in a household at Jintoupu outside Tonghuai Gate, where it was being used as a base stone; prior to that, it had been excavated from the ramparts of Tonghuai Gate. Because the inscription is incomplete, it can only be translated as: 'He has moved from the lowly world to the world of desire.' The noble doer of good, Khwaja, leader of the religion and leader of the Mullahs, Ibn Ghawamar al-Din al-Ghar...', and the back reads '... Khwaja, leader of the religion and leader of the Mullahs... in the mercy of Allah... in... ten... eight...'. Given the frequent use of Persian in the text, the tomb owner may have come from Iran.
The diabase tombstone in the image below was discovered in 1932 during the demolition of the East Gate of Quanzhou; the tomb owner is named Shirin Khatun. The front of the tombstone first features verse 57 of Chapter 29 of the Quran, followed by the identity of the tomb owner: 'This famous Khatun is the daughter of the ruler Hasan,' and the date of death is 1321. Khatun means 'queen' or 'lady' in Turkic languages.
The Yuan Dynasty diabase tombstones in figures 2 and 3 were discovered in 1930 during the demolition of the East Gate of Quanzhou; the tomb owner was a Haji who had made the pilgrimage to Mecca and died in 1362. The translation of the front is: 'Everlastingness belongs to Allah, and the life and death of all things are predestined.' The present world is not a world of stability. The tomb owner is a Haji. XXX. Died on Thursday, June 26, 764 (Hijri). ', and the back features the Shahada and an excerpt from verse 88 of Chapter 28 of the Quran.
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The diabase tombstone in the image below was excavated from the ramparts of the East Gate of Quanzhou in 1929; the tomb owner was a Haji named Haji b. Abubak, who died in 1387 (the 20th year of the Hongwu reign of the Ming Dynasty), making it a rare Ming Dynasty Islamic tombstone in the Maritime Museum. The front of the tombstone is inscribed with information about the tomb owner, and the back is inscribed with an excerpt from verse 156 of Chapter 2 of the Quran and the Hadith: 'He who dies in a foreign land dies a martyr.'
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Quanzhou Islamic Relics (Part 2)
Reposted from the web
Summary: This travel note introduces Quanzhou Islamic Relics (Part 2). The chlorite tombstone on the right was discovered in 1940 when the East Gate of Quanzhou was demolished. It is useful for readers interested in Quanzhou, Islamic History, Muslim Travel.
The chlorite tombstone on the right was discovered in 1940 when the East Gate of Quanzhou was demolished. The tomb owner was named Shams Din, who passed away in 1325 (the second year of the Taiding era of the Yuan Dynasty). Part of the text on the back is an excerpt from the Quran, Chapter 3, Verse 19.
The chlorite tombstone in the image below was discovered in March 1963 at the home of a farmer in Ruifengling, outside the East Gate of Quanzhou. According to the family, it was found when an old wall on their property, which had stood for a hundred years, collapsed. Several Islamic stone tombs were once discovered near Ruifengling, making it one of the burial sites for Muslims in Quanzhou during the Song and Yuan dynasties. The tomb owner was named Fatima, who passed away in 1306 (the tenth year of the Dade era of the Yuan Dynasty). The translation on the back is from the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was discovered in 1942 in a stone shop on Renfeng Street, outside the East Gate of Quanzhou; it had been excavated from the city wall. The tomb owner was an imam from the Qazvin region of Persia, named "Tutka Mainunai Amir Ali ibn Hasan ibn Ali Karom," who passed away in 1273 (or 1370). Qazvin is located south of the Caspian Sea and northwest of Tehran. The ancient city was destroyed during the Mongol invasion, rebuilt during the Safavid Dynasty, and served as the capital between 1548 and 1598.
The white granite tombstone in the image below was discovered in April 1962 in a field near Donghu, outside the Small East Gate of Quanzhou. According to villagers, it had been dug up from the city wall years earlier to pave the road. The entire text of the Quran, Chapter 3, Verse 85, is carved on the stone.
The granite tombstone in the image below is carved with the Quran, Chapter 55, Verses 26 and 27. The lower half containing the tomb owner's information is damaged, leaving only the knowledge that "the innocent servant died on Saturday, May 2nd, in the year..."
The white granite tombstone in the image below was discovered in 1947 in the foundation of the Deji Gate at the South Gate of Quanzhou. It was later built into the pier of the Shunji Bridge at the South Gate during bridge repairs that same year, and was only removed after being rediscovered. It is carved with the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was discovered in June 1959 in Xiawei Village, outside the Tonghuai Gate of Quanzhou. According to local villagers, this stone tablet was excavated from the city wall many years ago and used to pave a small field path. It was later dug up again during road repairs and kept in an ancestral hall because of its unique script. The content of the inscription includes an excerpt from the Quran, Chapter 39, Verse 4, and the full text of Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was discovered in 1940 while excavating city foundations in the Jiaochangtou area of the Tumen Gate in Quanzhou. The tombstone features a "cloud and moon" design, with a full moon in the center and cloud patterns on both sides. The tomb owner's name is no longer legible; they passed away in 1350. Part of the inscription contains the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone on the left in the image below was excavated from the city wall at the East Gate of Quanzhou in 1930. A full moon is carved in the center in Arabic, with a cloud pattern on each side, forming a "cloud and moon" design. The upper center of the inscription features the Shahada, surrounded by "O Allah! You are the Most Merciful, please forgive and have mercy on all Muslim men and women." "
The chlorite tombstone on the right was discovered in 1945 in a resident's home at Chankou, South Gate of Quanzhou, and was recovered for preservation in 1953. Part of the inscription is an excerpt from the Quran, Chapter 29, Verse 57.
The chlorite tombstone in the image below was discovered in 1932 on the road surface of West Street in Quanzhou; it had originally been removed from the city wall to pave the road. The tomb owner was Khadija bint Fan Shah. The date of death is illegible, only "early morning, Sunday, April 28th" is known.
The chlorite tombstone in the image below was discovered in 1939 in a pond outside the East Gate of Quanzhou. The tomb owner's title was Sa'd al-Ajall al-Kabir, translated as "the first, the respected, the important." Regrettably, the other side was forgotten to be photographed at the time. It was written in Chinese characters: "Fengxun Dafu, Darughachi of Yongchun County..." Darughachi was a Yuan Dynasty official title that only Mongols and powerful Semu people could hold, and Fengxun was a subordinate official of the province. Yongchun County is 86 kilometers from Quanzhou. According to the "Yongchun Prefecture Gazetteer," there was once a Darughachi in Yongchun County named "Tuohuan Shaduo Luobo'er," who may be the same person as the tomb owner.
The chlorite tombstone in the image below was discovered in September 1958 beside a field in Huazhou Village, outside the South Gate of Quanzhou. According to local villagers, it was a city stone dug up from the South Gate wall of Quanzhou over 20 years ago. It was originally intended for building a house, but was later used to pave a small field path after it was discovered to be a tombstone. The tomb owner was named Abu Fatima, which means "father of Fatima." Additionally, part of the translation comes from the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was excavated in 1929 when the Renfeng Gate wall in Quanzhou was demolished. It was broken into three pieces and stacked into a residential wall, reappearing in 1950 after the wall collapsed. A corner of the stone was lost in the late 1960s. The tomb owner passed away in 1337. The inscription content is from the Quran, Chapter 21, Verses 34 and 35.
The white granite tombstone in the image below was discovered in 1926 by the famous archaeologist Chen Wanli on the South Main Street of Quanzhou. He entrusted the local government to move it to the Construction Bureau for preservation. The Construction Bureau moved shortly after, and the stone was left at the old site. During the 1935 Quanzhou flood, the old site collapsed and the stone was lost. In 1955, a resident dug up the stone in the ruins of the old Construction Bureau, but the bottom part containing the date was damaged. The tomb owner was the daughter of Sayyid Burtumi b. Sayyid Muhammad al-Hamdani, from Hamadan. Hamdani refers to the ancient Persian capital of Hamadan, located southwest of Tehran, which was an important commercial center and transportation hub in northwestern Persia.
The chlorite tombstone from the Yuan Dynasty in the image below was discovered in April 1958 in the city foundation near the Tonghuai Gate of Quanzhou. The tomb owner was named Haji Khwaja b. Hasam al-Din b. Yalaki Siraf, who passed away in 1362. "Haji" indicates he had performed the Hajj, and "Khwaja" is a Persian honorific for a gentleman or elder. Siraf (also translated in historical records as Shilowei, Shilafu, Sanawei, Shiluo, or Siluo) was the largest trading port in the Persian Gulf between the 9th and 13th centuries. During the Song and Yuan dynasties, many Persian merchants traveled through here to Quanzhou for trade.
The chlorite tombstone in the image below was discovered in the summer of 1934 in the city foundation of the East Gate of Quanzhou. In addition to Arabic, it is also carved with Chinese characters: "Pan Zongling passed away on the first day of the fourth lunar month." The Arabic content is an excerpt from the Quran, Chapter 28, Verse 88. According to the "History of Song: Official Posts 7," the position of Zongling was established during the Jianyan era of Emperor Gaozong of the Southern Song Dynasty (1127–1130 AD) to manage money, grain, and taxes. By the Shaoxing era of the Southern Song Dynasty, the Zongling could directly participate in military and political affairs, holding significant power. However, the "Yuan Dianzhang" records that Zongling was a title for minor officials in prisons of various circuits, prefectures, and counties.
The chlorite tombstone from the Yuan Dynasty in the image below was discovered in 1938 while digging for city stones at the East Gate of Quanzhou. The tomb owner was named Granto Takin b. Sultan Husayn, who passed away in 1308. "Takin" is a Turkic title for a prince or noble.
The chlorite tombstone from the Yuan Dynasty in the image below: the lower half was discovered in 1934 on a small field path outside the Tonghuai Gate of Quanzhou, and the upper half was excavated in 1942 while digging for foundation stones at the East Gate of Quanzhou. The tomb owner was an imam named Umar. Additionally, part of the text is from the Quran, Chapter 55, Verses 26 and 27, and Chapter 3, Verse 185.
The chlorite tombstone in the image below was unearthed in 1978 on a street in Houlucun, Donghai Commune, outside the Tonghuai Gate of Quanzhou. It is carved with the Quran, Chapter 21, Verse 35, and Chapter 28, Verse 88.
The chlorite tombstone in the image below was unearthed in 1935 at Jintoupu, outside the Tonghuai Gate of Quanzhou. The tomb owner was named Ibn Daghab b. Isfhasalar Jelashaghuni, who passed away in 1301. The inscription refers to him as a shaikh and also contains the Quran, Chapter 3, Verse 185.
The chlorite tombstone from the Yuan Dynasty in the image below was discovered in 1936 in Jintoupu Village, outside the Tonghuai Gate of Quanzhou. The tomb owner passed away in 1358 and was named Banan b. Ghasim Isfahani. Here, "Banan" is the given name, "Ghasim" is the father's name, "Pahlavan" means monarch or king, and Isfahan is a famous ancient city in Persia.
The chlorite tombstone in the image below was discovered in 1939 when the North Gate (Chaotian Gate) of Quanzhou was demolished. The tomb owner passed away in 1322 and was named Nuransa Ibn Khwaja Balad-shah b. Khwaja Haji Harbk Khorazmi. In this long string of names, "Nuransa" is his given name, "Balad-shah" is his father's name (meaning leader in Persian), "Harbk" is his grandfather's name, "Khwaja" indicates noble status, "Haji" indicates his grandfather had performed the Hajj, and "Khorazmi" indicates his family came from the ancient Central Asian city of Khwarazm.
The white granite tombstone in the image below was originally used as a stone tabletop under the eaves of the Yuan Shan Tang (later changed to Fentuoshi) on Zhongshan Middle Road in Quanzhou. It is said to have been moved there in 1952 when buying city foundation stones from the East Gate of Quanzhou to build a house. In 1965, Ms. Wu Yuanying donated the stone to the Quanzhou Maritime Museum. The tomb owner was Husayn b. Muhammad Khalati. Khalati refers to Khalat, which was once the capital of Armenia.
Because the inscription is written in a very irregular style, there are still many doubts regarding its interpretation. If interpreted as "Hijri 567" (1171 AD), this stone would be the oldest Arabic stone tablet discovered in Quanzhou.
The chlorite stone on the left in the image below was discovered in 1940 during the demolition of the Tonghuai Gate in Quanzhou. It was carried home by workers to pave the floor. In 1956, it was found in the home of a farmer in Jintoupu, outside the Tonghuai Gate, alongside some large Indian-style carved bluestone and other Arabic inscriptions unearthed nearby. According to the farmer, these stones were bought as building materials. This stone was initially used as a washboard and later as a paved step. This inscription records that an elder named Naina Umar b. Ahmed b. Mansur b. Umar, from the ancient city of Abyani in Yemen, built the gate and walls of a blessed mosque.
The chlorite stone on the right was discovered in 1948 in the city foundation of the South Gate of Quanzhou. It tells of a man named Muhammad b. Abi Bakr, also known as Mairding, who built a mosque.
The image below shows a mosque column base unearthed in 1998 at Jintoupu, outside the Tonghuai Gate of Quanzhou.
The "Yuan Dynasty Guo Family Ancestral Tombstone" in the image below was discovered in 1974 in the home of a villager in Fashi Village, outside the Tonghui Gate of Quanzhou. The original site was the "Liu Gong Qi" cemetery, also known as the "Chessboard Hole" cemetery, located east of Guangtang Palace and Tiantang Well in Fashi Village. Liu Gong Qi was quite large, consisting of a large square stone platform with two levels, each with two Muslim tower-style stone tomb covers. The Guo family tombstone was erected in front of the upper tomb cover. In 1956, Liu Gong Qi was demolished to level the land, and the stone was laid flat over the tomb. In 1967, a villager took the stone to pave a warehouse floor, breaking it into two pieces in the process. It was later discovered and protected by descendants of the Guo family. In 1974, the investigation team of the Quanzhou Maritime Museum, following clues from the "Baiqi Guo Family Genealogy," conducted multiple investigations in Fashi Village and finally discovered the tombstone, which was moved to the Quanzhou Maritime Museum for collection in 1978.
The upper right corner of the tombstone is vertically carved with the seal script "Tingpo," with "Jin" below it, representing Tingpo, Fashi, Jinjiang County. The upper left corner is vertically carved with the seal script "Baiqi," with "Hui" below it, representing Baiqi, Hui'an County. These two places are where the Baiqi Guo family lived successively. Below is vertically carved in regular script: "Yuan Dynasty Guo Family Ancestral Tomb."
Fashi Village is on the north bank of the Jinjiang River in the eastern suburbs of Quanzhou and was an important commercial wharf for the Port of Quanzhou during the Song and Yuan dynasties. During the Yuan Dynasty, there was a stone street along the river several miles long from Meishan to Bantou in Fashi. In 1346, the Moroccan traveler Ibn Battuta arrived at the Port of Quanzhou. In his "Travels of Ibn Battuta," he wrote: "The city's port is one of the great ports of the world, perhaps even the largest. We saw about a hundred large ships in the port, and countless small boats. This port is a huge bay extending into the land, meeting the great river." "
The Chinese characters on the tombstone are easy to explain, but the Arabic interpretation is very difficult. In the early 1980s, Chen Dasheng, director of the Quanzhou Maritime Museum, interpreted the Arabic as "Ibn Qds Daqqaq Nam," meaning "Ibn Quds Daqqaq Nam." Because "nam" means "famous" in Persian, he believed the Baiqi Guo family were descendants of Persians.
However, Professor Wu Youxiong of Quanzhou Normal University proposed a completely different interpretation in his book "The Origin of the Baiqi Guo Surname and Scripture Hall Education." After consulting with the director of the Arabic Department of China National Radio, Wu Youxiong believed this passage was written in Arabic script to spell out the Minnan dialect "Yin Go Zi Ta-gag Mou," meaning "Tomb of Guo Deguang of the Yuan Dynasty." Because previous interpreters were unfamiliar with the Minnan dialect, they had not translated it. Guo Deguang was the ancestor of the Baiqi Guo family who came to Quanzhou, moving from Zhejiang to Quanzhou during the Yuan Dynasty to settle down.
The method of using Arabic script to spell out Chinese is called "Xiao'erjing" or "Xiao'erjin," also known as "Xiao Jing," and was used to annotate Islamic classics while studying them. According to the Guo family genealogy, Guo Deguang's tomb was rebuilt several times. This tombstone was very likely re-erected in the Qing Dynasty by Guo descendants who practiced Islam.
In 1709 (the 48th year of the Kangxi era), Chen Yougong, the regional commander of Ting, Yan, and Shao in Fujian, came to Quanzhou to revive the faith and established scripture hall education in the Qingjing Mosque. At that time, Guo Honglong, of the fourth branch and eighth generation of the Guo family, moved from He Cuo in Baiqi to live in the Qingjing Mosque and converted to Islam due to the "distinction between strong and weak branches." After Honglong converted, other Guo family members who came to Quanzhou city for business also came to the Qingjing Mosque to convert. According to the Guo family genealogy "Preface to Returning to the Hui Faith," after the Guo family re-entered the faith, led by the eighth-generation descendant Guo Sizhi and the tenth-generation descendant Guo Zhiquan, and through the education of two imams, "Master Zhuang" and "Master Ge," more than a hundred people joined Islam, mainly from the fourth branch to which Guo Honglong belonged. Therefore, the Guo descendants at this time should have been able to use Arabic script to spell out Minnan dialect to write Xiao Jing.
On the south lawn of the Maritime Museum, there are hundreds of Muslim Sumeru-pedestal stone tombs from the Song and Yuan dynasties. Most have ruyi-shaped six feet at the bottom, with plain or lotus-petal designs in the middle, a few are carved with Arabic, and the top tomb stones are mostly missing.
A granite tomb top stone placed separately.
IV. Deji Gate Site
The Deji Gate at the South Gate of Quanzhou was built in 1320 (the third year of the Shaoding era of the Southern Song Dynasty) and was originally named Zhennan Gate. In 1352 (the 12th year of the Zhizheng era of the Yuan Dynasty), after the expansion of Quanzhou city, it was renamed Deji Gate. In the early Hongwu years of the Ming Dynasty, the city gate was expanded and a barbican was added.
In 1948, the Deji Gate was destroyed by fire, and nearby villagers dug up many Song and Yuan Muslim tomb stones from the city foundation to take home for building houses and paving roads. Since then, the Deji Gate foundation was buried underground, and the surface became residential houses. In the 1950s, researchers visited villages near the Deji Gate and discovered some Song and Yuan Muslim tomb stones that had been taken away when the city gate was demolished. These stones are now collected in the Quanzhou Maritime Museum.
In September 2001, while renovating the square opposite the Tianfei Palace at the Deji Gate, the Deji Gate foundation, 3 meters underground, was rediscovered. After cleaning and excavation, a large number of Song and Yuan Indian, Christian, and Islamic stone carvings were unearthed again. These stone carvings were likely transported to the Deji Gate and built into the foundation as base stones after the Ming army entered Quanzhou in the early Hongwu years and destroyed Hindu temples, as well as Christian and Muslim tombstones.
V. Muslim Tomb Stones in the Museum of Quanzhou Maritime Silk Road
The image below shows a fragment of a four-layer white granite Sumeru-pedestal stone tomb. The bottom layer has ruyi-shaped six feet, the second layer has relief lotus petals, the third layer is carved with Arabic, and the top tomb stone is missing. Originally collected by the Shishi City Museum, it is now in the Museum of Quanzhou Maritime Silk Road.
VI. Chendai Mosque, Jinjiang
In the early 1920s, the famous Hui person Tang Kexan, while serving as the Superintendent of the Xiamen Customs, paid great attention to the faith in Quanzhou. On the eve of the War of Resistance, he recommended his fellow townsman Zhang Guangyu to preside over the religious work in the Quanzhou area. After arriving in Quanzhou, Zhang Guangyu earnestly carried out religious affairs, and the faith in Chendai began to reappear.
In 1939, the "China Islamic National Salvation Association Chenjiang Branch" was established in Chendai. Some Ding family members from Chendai often went to the Qingjing Mosque in Quanzhou for Jumu'ah prayers. Later, they converted the "Wenchang Shrine" in Sijing Village into a mosque and hired Imam Tie from Quanzhou to preside over religious affairs.
Between 1937 and 1944, the most famous modern Islamic school during the Republic of China, the Chengda Normal School, moved south to Guilin. The founders, Tang Kexan and Ma Songting, successively accepted 17 young men from the Ding family in Chendai to study there.
In the late 1950s, all Islamic activities in Chendai were forced to stop. Ding Jinshun, a graduate of Chengda Normal School, was criticized and struggled against for mentioning in class that he was a Hui Muslim.
In 1983, Ding Jinshun and Ding Jinhe, both graduates of Chengda Normal School, attended the founding meeting of the Fujian Islamic Association. After this, Chengda Normal graduates Ding Jinshun, Ding Jinhe, Ding Jinke, and Ding Jinhong, along with twenty other enthusiastic believers, established the "Chendai Islamic Association Group" and began to restore the faith. They borrowed the second-floor conference room of the Chendai Hui Affairs Committee and the back hall of the Ding family ancestral hall for Jumu'ah prayers, with Ding Jinshun serving as the imam. During Eid al-Fitr and Eid al-Adha, they invited their former Chengda Normal classmates who were now imams in Guilin, as well as imams from Jiaxing, Zhejiang, to preside over the congregational prayers.
After the Chendai Islamic Association Group was established, they began preparing to build a mosque. They issued a "Letter to Muslim Compatriots Nationwide" to the national Islamic association, but only a few hundred yuan in funds were sent from a few mosques in Ankang, Shaanxi, and Yunnan. After this, former Chengda Normal classmates in Hong Kong forwarded the "Letter to Ding Family Compatriots" to the Ding family in Hong Kong, Taiwan, and overseas. They received 70,000 yuan in donations from the "Five Surnames Mosque Association (Jin, Ding, Ma, Bai, Guo, originating from Quanzhou Hui Muslims) of Philippine Travelers" in Hong Kong, Taiwan, Singapore, and the Philippines.
In 1991, the Chendai Mosque was completed, and it officially opened in 1993, immediately followed by the establishment of the Jinjiang Islamic Association. The Ding family of Chendai hired Imam Ma Zhiwei from Inner Mongolia as the first religious leader, and Ding Jinke and Ding Jinshun served as the first director of the mosque management committee and director of the Islamic Association, respectively.
After the 1990s, the Ding family of Chendai selected nearly 60 young people to study Islam at home and abroad, some of whom went to Arabic language schools in mosques in Inner Mongolia.
VI. Baiqi Guo Family Tombs
During the Hongwu years of the Ming Dynasty, the Muslim Guo Zhongyuan moved from Fashi, Quanzhou, to live in Baiqi, across from Houzhu Port, forming what is now the Baiqi Hui Ethnic Township. Today, more than 10,000 Hui Muslims with the surname Guo live there, known as "Baiqi Guo" or "Jiuxiang Guo."
1. Tomb of Guo Zhongyuan and his wife
According to the Guo family genealogy "Preface to Returning to the Hui Faith," Guo Zhongyuan built a mosque in Baiqi and collected many Islamic classics. Guo Zhongyuan passed away in 1422 at the age of 75. His wife, surnamed Chen, passed away in 1433 at the age of 82. They are buried under Longtou Mountain, east of Xiadai Village, commonly known as the "Stone Lion Public Tomb."
The tomb of Guo Zhongyuan and his wife is a typical Song and Yuan Muslim Sumeru-pedestal stone tomb in Quanzhou. This type of tomb with a stone cover on the pedestal is called a "religious tomb" by the Guo family, commonly known as a "cake tomb," representing Islam.
The stone tomb is made of granite, common in Quanzhou, and is divided into five layers. The first layer is carved with six feet and ruyi patterns, the second layer is carved with continuous flower branches, and the third layer is carved with lotus petals. The fourth layer on the left side of Mrs. Chen's tomb is carved with lotus and branch patterns, and the right side of Guo Zhongyuan's tomb is carved with the Quran, Chapter 55, Verses 26 and 27:
Everyone on earth will perish; Only the essence of your Lord, possessing majesty and honor, will exist eternally.
This scripture appears in large numbers on Muslim tomb cover stones in Quanzhou from the Song and Yuan dynasties, and it is also the most commonly carved passage on ancient Muslim tombs in Sanya.
Two stone tombs are placed side by side on a stone platform, with a horseshoe-shaped retaining wall built behind them. In the center of the retaining wall is a cloud-and-moon-shaped stone tablet, a design that can also be seen in Song and Yuan Islamic stone tombs in Quanzhou.
2. Tomb of Guo Mengwei and his wife
Guo Mengwei was the second son of Guo Zhongyuan's eldest son, Guo Shichu. He passed away in 1480 at the age of 77. His wife, surnamed Huang, passed away in 1474 at the age of 69. After they passed away, they were buried next to Guo Zhongyuan's tomb. It is also an Islamic Sumeru-pedestal stone tomb, but without any patterns. Behind the tomb is a restoration tablet from 1983.
3. Tomb of Guo Shiyuan's family
Guo Shiyuan was the second son of Guo Zhongyuan. He passed away in 1407 at the age of only 34 and was buried east of Lichun Village, commonly known as the "Second Branch Public Tomb."
Guo Shiyuan's tomb is also an Islamic Sumeru-pedestal stone tomb, with an intaglio cloud and moon pattern on the front of the tomb cover and branch patterns around the base.
Next to Guo Shiyuan's tomb are two Islamic Sumeru-pedestal stone tombs; the one on the east is buried with Guo Shiyuan's wife, surnamed Chen, and the one on the west is buried with the wife of Guo Shiyuan's eldest son, Guo Bangyong, surnamed Zeng. Mrs. Chen passed away in 1457 and the stone tomb has no patterns; Mrs. Zeng passed away during the Chenghua era of the Ming Dynasty (1465–1487) and the stone tomb has branch patterns.
In addition, there are stone tombs of Guo Shiyuan's descendants buried behind Guo Shiyuan's tomb. Because the gate was closed when I visited the Guo Shiyuan cemetery, I was unable to see the tombs behind:
Tomb of Guo Yiqin, the eldest grandson of Guo Shiyuan and fourth generation, who passed away in 1504.
Tomb of Guo Yiqin's first wife, surnamed Wang; year of death unknown.
Tomb of Guo Yiqin's second wife, surnamed Li; year of death unknown.
Tomb of Guo Yiqin's eldest son, Guo Xuyuan, fifth generation, who passed away in 1526.
The tomb of Guo Huaiqin, Guo Yiqin's third younger brother and fourth generation, and his wife, surnamed Hu, were relocated here in 1994 due to construction at the original site.
The tomb of Guo Lianfu, fifth generation of the Guo family's Xin branch (fifth branch), and his wife, surnamed Pu, were relocated here in 1997 due to construction at the original site. Collapse Read »
Summary: This travel note introduces Quanzhou Islamic Relics (Part 2). The chlorite tombstone on the right was discovered in 1940 when the East Gate of Quanzhou was demolished. It is useful for readers interested in Quanzhou, Islamic History, Muslim Travel.
The chlorite tombstone on the right was discovered in 1940 when the East Gate of Quanzhou was demolished. The tomb owner was named Shams Din, who passed away in 1325 (the second year of the Taiding era of the Yuan Dynasty). Part of the text on the back is an excerpt from the Quran, Chapter 3, Verse 19.
The chlorite tombstone in the image below was discovered in March 1963 at the home of a farmer in Ruifengling, outside the East Gate of Quanzhou. According to the family, it was found when an old wall on their property, which had stood for a hundred years, collapsed. Several Islamic stone tombs were once discovered near Ruifengling, making it one of the burial sites for Muslims in Quanzhou during the Song and Yuan dynasties. The tomb owner was named Fatima, who passed away in 1306 (the tenth year of the Dade era of the Yuan Dynasty). The translation on the back is from the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was discovered in 1942 in a stone shop on Renfeng Street, outside the East Gate of Quanzhou; it had been excavated from the city wall. The tomb owner was an imam from the Qazvin region of Persia, named "Tutka Mainunai Amir Ali ibn Hasan ibn Ali Karom," who passed away in 1273 (or 1370). Qazvin is located south of the Caspian Sea and northwest of Tehran. The ancient city was destroyed during the Mongol invasion, rebuilt during the Safavid Dynasty, and served as the capital between 1548 and 1598.
The white granite tombstone in the image below was discovered in April 1962 in a field near Donghu, outside the Small East Gate of Quanzhou. According to villagers, it had been dug up from the city wall years earlier to pave the road. The entire text of the Quran, Chapter 3, Verse 85, is carved on the stone.
The granite tombstone in the image below is carved with the Quran, Chapter 55, Verses 26 and 27. The lower half containing the tomb owner's information is damaged, leaving only the knowledge that "the innocent servant died on Saturday, May 2nd, in the year..."
The white granite tombstone in the image below was discovered in 1947 in the foundation of the Deji Gate at the South Gate of Quanzhou. It was later built into the pier of the Shunji Bridge at the South Gate during bridge repairs that same year, and was only removed after being rediscovered. It is carved with the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was discovered in June 1959 in Xiawei Village, outside the Tonghuai Gate of Quanzhou. According to local villagers, this stone tablet was excavated from the city wall many years ago and used to pave a small field path. It was later dug up again during road repairs and kept in an ancestral hall because of its unique script. The content of the inscription includes an excerpt from the Quran, Chapter 39, Verse 4, and the full text of Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was discovered in 1940 while excavating city foundations in the Jiaochangtou area of the Tumen Gate in Quanzhou. The tombstone features a "cloud and moon" design, with a full moon in the center and cloud patterns on both sides. The tomb owner's name is no longer legible; they passed away in 1350. Part of the inscription contains the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone on the left in the image below was excavated from the city wall at the East Gate of Quanzhou in 1930. A full moon is carved in the center in Arabic, with a cloud pattern on each side, forming a "cloud and moon" design. The upper center of the inscription features the Shahada, surrounded by "O Allah! You are the Most Merciful, please forgive and have mercy on all Muslim men and women." "
The chlorite tombstone on the right was discovered in 1945 in a resident's home at Chankou, South Gate of Quanzhou, and was recovered for preservation in 1953. Part of the inscription is an excerpt from the Quran, Chapter 29, Verse 57.
The chlorite tombstone in the image below was discovered in 1932 on the road surface of West Street in Quanzhou; it had originally been removed from the city wall to pave the road. The tomb owner was Khadija bint Fan Shah. The date of death is illegible, only "early morning, Sunday, April 28th" is known.
The chlorite tombstone in the image below was discovered in 1939 in a pond outside the East Gate of Quanzhou. The tomb owner's title was Sa'd al-Ajall al-Kabir, translated as "the first, the respected, the important." Regrettably, the other side was forgotten to be photographed at the time. It was written in Chinese characters: "Fengxun Dafu, Darughachi of Yongchun County..." Darughachi was a Yuan Dynasty official title that only Mongols and powerful Semu people could hold, and Fengxun was a subordinate official of the province. Yongchun County is 86 kilometers from Quanzhou. According to the "Yongchun Prefecture Gazetteer," there was once a Darughachi in Yongchun County named "Tuohuan Shaduo Luobo'er," who may be the same person as the tomb owner.
The chlorite tombstone in the image below was discovered in September 1958 beside a field in Huazhou Village, outside the South Gate of Quanzhou. According to local villagers, it was a city stone dug up from the South Gate wall of Quanzhou over 20 years ago. It was originally intended for building a house, but was later used to pave a small field path after it was discovered to be a tombstone. The tomb owner was named Abu Fatima, which means "father of Fatima." Additionally, part of the translation comes from the Quran, Chapter 55, Verses 26 and 27.
The chlorite tombstone in the image below was excavated in 1929 when the Renfeng Gate wall in Quanzhou was demolished. It was broken into three pieces and stacked into a residential wall, reappearing in 1950 after the wall collapsed. A corner of the stone was lost in the late 1960s. The tomb owner passed away in 1337. The inscription content is from the Quran, Chapter 21, Verses 34 and 35.
The white granite tombstone in the image below was discovered in 1926 by the famous archaeologist Chen Wanli on the South Main Street of Quanzhou. He entrusted the local government to move it to the Construction Bureau for preservation. The Construction Bureau moved shortly after, and the stone was left at the old site. During the 1935 Quanzhou flood, the old site collapsed and the stone was lost. In 1955, a resident dug up the stone in the ruins of the old Construction Bureau, but the bottom part containing the date was damaged. The tomb owner was the daughter of Sayyid Burtumi b. Sayyid Muhammad al-Hamdani, from Hamadan. Hamdani refers to the ancient Persian capital of Hamadan, located southwest of Tehran, which was an important commercial center and transportation hub in northwestern Persia.
The chlorite tombstone from the Yuan Dynasty in the image below was discovered in April 1958 in the city foundation near the Tonghuai Gate of Quanzhou. The tomb owner was named Haji Khwaja b. Hasam al-Din b. Yalaki Siraf, who passed away in 1362. "Haji" indicates he had performed the Hajj, and "Khwaja" is a Persian honorific for a gentleman or elder. Siraf (also translated in historical records as Shilowei, Shilafu, Sanawei, Shiluo, or Siluo) was the largest trading port in the Persian Gulf between the 9th and 13th centuries. During the Song and Yuan dynasties, many Persian merchants traveled through here to Quanzhou for trade.
The chlorite tombstone in the image below was discovered in the summer of 1934 in the city foundation of the East Gate of Quanzhou. In addition to Arabic, it is also carved with Chinese characters: "Pan Zongling passed away on the first day of the fourth lunar month." The Arabic content is an excerpt from the Quran, Chapter 28, Verse 88. According to the "History of Song: Official Posts 7," the position of Zongling was established during the Jianyan era of Emperor Gaozong of the Southern Song Dynasty (1127–1130 AD) to manage money, grain, and taxes. By the Shaoxing era of the Southern Song Dynasty, the Zongling could directly participate in military and political affairs, holding significant power. However, the "Yuan Dianzhang" records that Zongling was a title for minor officials in prisons of various circuits, prefectures, and counties.
The chlorite tombstone from the Yuan Dynasty in the image below was discovered in 1938 while digging for city stones at the East Gate of Quanzhou. The tomb owner was named Granto Takin b. Sultan Husayn, who passed away in 1308. "Takin" is a Turkic title for a prince or noble.
The chlorite tombstone from the Yuan Dynasty in the image below: the lower half was discovered in 1934 on a small field path outside the Tonghuai Gate of Quanzhou, and the upper half was excavated in 1942 while digging for foundation stones at the East Gate of Quanzhou. The tomb owner was an imam named Umar. Additionally, part of the text is from the Quran, Chapter 55, Verses 26 and 27, and Chapter 3, Verse 185.
The chlorite tombstone in the image below was unearthed in 1978 on a street in Houlucun, Donghai Commune, outside the Tonghuai Gate of Quanzhou. It is carved with the Quran, Chapter 21, Verse 35, and Chapter 28, Verse 88.
The chlorite tombstone in the image below was unearthed in 1935 at Jintoupu, outside the Tonghuai Gate of Quanzhou. The tomb owner was named Ibn Daghab b. Isfhasalar Jelashaghuni, who passed away in 1301. The inscription refers to him as a shaikh and also contains the Quran, Chapter 3, Verse 185.
The chlorite tombstone from the Yuan Dynasty in the image below was discovered in 1936 in Jintoupu Village, outside the Tonghuai Gate of Quanzhou. The tomb owner passed away in 1358 and was named Banan b. Ghasim Isfahani. Here, "Banan" is the given name, "Ghasim" is the father's name, "Pahlavan" means monarch or king, and Isfahan is a famous ancient city in Persia.
The chlorite tombstone in the image below was discovered in 1939 when the North Gate (Chaotian Gate) of Quanzhou was demolished. The tomb owner passed away in 1322 and was named Nuransa Ibn Khwaja Balad-shah b. Khwaja Haji Harbk Khorazmi. In this long string of names, "Nuransa" is his given name, "Balad-shah" is his father's name (meaning leader in Persian), "Harbk" is his grandfather's name, "Khwaja" indicates noble status, "Haji" indicates his grandfather had performed the Hajj, and "Khorazmi" indicates his family came from the ancient Central Asian city of Khwarazm.
The white granite tombstone in the image below was originally used as a stone tabletop under the eaves of the Yuan Shan Tang (later changed to Fentuoshi) on Zhongshan Middle Road in Quanzhou. It is said to have been moved there in 1952 when buying city foundation stones from the East Gate of Quanzhou to build a house. In 1965, Ms. Wu Yuanying donated the stone to the Quanzhou Maritime Museum. The tomb owner was Husayn b. Muhammad Khalati. Khalati refers to Khalat, which was once the capital of Armenia.
Because the inscription is written in a very irregular style, there are still many doubts regarding its interpretation. If interpreted as "Hijri 567" (1171 AD), this stone would be the oldest Arabic stone tablet discovered in Quanzhou.
The chlorite stone on the left in the image below was discovered in 1940 during the demolition of the Tonghuai Gate in Quanzhou. It was carried home by workers to pave the floor. In 1956, it was found in the home of a farmer in Jintoupu, outside the Tonghuai Gate, alongside some large Indian-style carved bluestone and other Arabic inscriptions unearthed nearby. According to the farmer, these stones were bought as building materials. This stone was initially used as a washboard and later as a paved step. This inscription records that an elder named Naina Umar b. Ahmed b. Mansur b. Umar, from the ancient city of Abyani in Yemen, built the gate and walls of a blessed mosque.
The chlorite stone on the right was discovered in 1948 in the city foundation of the South Gate of Quanzhou. It tells of a man named Muhammad b. Abi Bakr, also known as Mairding, who built a mosque.
The image below shows a mosque column base unearthed in 1998 at Jintoupu, outside the Tonghuai Gate of Quanzhou.
The "Yuan Dynasty Guo Family Ancestral Tombstone" in the image below was discovered in 1974 in the home of a villager in Fashi Village, outside the Tonghui Gate of Quanzhou. The original site was the "Liu Gong Qi" cemetery, also known as the "Chessboard Hole" cemetery, located east of Guangtang Palace and Tiantang Well in Fashi Village. Liu Gong Qi was quite large, consisting of a large square stone platform with two levels, each with two Muslim tower-style stone tomb covers. The Guo family tombstone was erected in front of the upper tomb cover. In 1956, Liu Gong Qi was demolished to level the land, and the stone was laid flat over the tomb. In 1967, a villager took the stone to pave a warehouse floor, breaking it into two pieces in the process. It was later discovered and protected by descendants of the Guo family. In 1974, the investigation team of the Quanzhou Maritime Museum, following clues from the "Baiqi Guo Family Genealogy," conducted multiple investigations in Fashi Village and finally discovered the tombstone, which was moved to the Quanzhou Maritime Museum for collection in 1978.
The upper right corner of the tombstone is vertically carved with the seal script "Tingpo," with "Jin" below it, representing Tingpo, Fashi, Jinjiang County. The upper left corner is vertically carved with the seal script "Baiqi," with "Hui" below it, representing Baiqi, Hui'an County. These two places are where the Baiqi Guo family lived successively. Below is vertically carved in regular script: "Yuan Dynasty Guo Family Ancestral Tomb."
Fashi Village is on the north bank of the Jinjiang River in the eastern suburbs of Quanzhou and was an important commercial wharf for the Port of Quanzhou during the Song and Yuan dynasties. During the Yuan Dynasty, there was a stone street along the river several miles long from Meishan to Bantou in Fashi. In 1346, the Moroccan traveler Ibn Battuta arrived at the Port of Quanzhou. In his "Travels of Ibn Battuta," he wrote: "The city's port is one of the great ports of the world, perhaps even the largest. We saw about a hundred large ships in the port, and countless small boats. This port is a huge bay extending into the land, meeting the great river." "
The Chinese characters on the tombstone are easy to explain, but the Arabic interpretation is very difficult. In the early 1980s, Chen Dasheng, director of the Quanzhou Maritime Museum, interpreted the Arabic as "Ibn Qds Daqqaq Nam," meaning "Ibn Quds Daqqaq Nam." Because "nam" means "famous" in Persian, he believed the Baiqi Guo family were descendants of Persians.
However, Professor Wu Youxiong of Quanzhou Normal University proposed a completely different interpretation in his book "The Origin of the Baiqi Guo Surname and Scripture Hall Education." After consulting with the director of the Arabic Department of China National Radio, Wu Youxiong believed this passage was written in Arabic script to spell out the Minnan dialect "Yin Go Zi Ta-gag Mou," meaning "Tomb of Guo Deguang of the Yuan Dynasty." Because previous interpreters were unfamiliar with the Minnan dialect, they had not translated it. Guo Deguang was the ancestor of the Baiqi Guo family who came to Quanzhou, moving from Zhejiang to Quanzhou during the Yuan Dynasty to settle down.
The method of using Arabic script to spell out Chinese is called "Xiao'erjing" or "Xiao'erjin," also known as "Xiao Jing," and was used to annotate Islamic classics while studying them. According to the Guo family genealogy, Guo Deguang's tomb was rebuilt several times. This tombstone was very likely re-erected in the Qing Dynasty by Guo descendants who practiced Islam.
In 1709 (the 48th year of the Kangxi era), Chen Yougong, the regional commander of Ting, Yan, and Shao in Fujian, came to Quanzhou to revive the faith and established scripture hall education in the Qingjing Mosque. At that time, Guo Honglong, of the fourth branch and eighth generation of the Guo family, moved from He Cuo in Baiqi to live in the Qingjing Mosque and converted to Islam due to the "distinction between strong and weak branches." After Honglong converted, other Guo family members who came to Quanzhou city for business also came to the Qingjing Mosque to convert. According to the Guo family genealogy "Preface to Returning to the Hui Faith," after the Guo family re-entered the faith, led by the eighth-generation descendant Guo Sizhi and the tenth-generation descendant Guo Zhiquan, and through the education of two imams, "Master Zhuang" and "Master Ge," more than a hundred people joined Islam, mainly from the fourth branch to which Guo Honglong belonged. Therefore, the Guo descendants at this time should have been able to use Arabic script to spell out Minnan dialect to write Xiao Jing.
On the south lawn of the Maritime Museum, there are hundreds of Muslim Sumeru-pedestal stone tombs from the Song and Yuan dynasties. Most have ruyi-shaped six feet at the bottom, with plain or lotus-petal designs in the middle, a few are carved with Arabic, and the top tomb stones are mostly missing.
A granite tomb top stone placed separately.
IV. Deji Gate Site
The Deji Gate at the South Gate of Quanzhou was built in 1320 (the third year of the Shaoding era of the Southern Song Dynasty) and was originally named Zhennan Gate. In 1352 (the 12th year of the Zhizheng era of the Yuan Dynasty), after the expansion of Quanzhou city, it was renamed Deji Gate. In the early Hongwu years of the Ming Dynasty, the city gate was expanded and a barbican was added.
In 1948, the Deji Gate was destroyed by fire, and nearby villagers dug up many Song and Yuan Muslim tomb stones from the city foundation to take home for building houses and paving roads. Since then, the Deji Gate foundation was buried underground, and the surface became residential houses. In the 1950s, researchers visited villages near the Deji Gate and discovered some Song and Yuan Muslim tomb stones that had been taken away when the city gate was demolished. These stones are now collected in the Quanzhou Maritime Museum.
In September 2001, while renovating the square opposite the Tianfei Palace at the Deji Gate, the Deji Gate foundation, 3 meters underground, was rediscovered. After cleaning and excavation, a large number of Song and Yuan Indian, Christian, and Islamic stone carvings were unearthed again. These stone carvings were likely transported to the Deji Gate and built into the foundation as base stones after the Ming army entered Quanzhou in the early Hongwu years and destroyed Hindu temples, as well as Christian and Muslim tombstones.
V. Muslim Tomb Stones in the Museum of Quanzhou Maritime Silk Road
The image below shows a fragment of a four-layer white granite Sumeru-pedestal stone tomb. The bottom layer has ruyi-shaped six feet, the second layer has relief lotus petals, the third layer is carved with Arabic, and the top tomb stone is missing. Originally collected by the Shishi City Museum, it is now in the Museum of Quanzhou Maritime Silk Road.
VI. Chendai Mosque, Jinjiang
In the early 1920s, the famous Hui person Tang Kexan, while serving as the Superintendent of the Xiamen Customs, paid great attention to the faith in Quanzhou. On the eve of the War of Resistance, he recommended his fellow townsman Zhang Guangyu to preside over the religious work in the Quanzhou area. After arriving in Quanzhou, Zhang Guangyu earnestly carried out religious affairs, and the faith in Chendai began to reappear.
In 1939, the "China Islamic National Salvation Association Chenjiang Branch" was established in Chendai. Some Ding family members from Chendai often went to the Qingjing Mosque in Quanzhou for Jumu'ah prayers. Later, they converted the "Wenchang Shrine" in Sijing Village into a mosque and hired Imam Tie from Quanzhou to preside over religious affairs.
Between 1937 and 1944, the most famous modern Islamic school during the Republic of China, the Chengda Normal School, moved south to Guilin. The founders, Tang Kexan and Ma Songting, successively accepted 17 young men from the Ding family in Chendai to study there.
In the late 1950s, all Islamic activities in Chendai were forced to stop. Ding Jinshun, a graduate of Chengda Normal School, was criticized and struggled against for mentioning in class that he was a Hui Muslim.
In 1983, Ding Jinshun and Ding Jinhe, both graduates of Chengda Normal School, attended the founding meeting of the Fujian Islamic Association. After this, Chengda Normal graduates Ding Jinshun, Ding Jinhe, Ding Jinke, and Ding Jinhong, along with twenty other enthusiastic believers, established the "Chendai Islamic Association Group" and began to restore the faith. They borrowed the second-floor conference room of the Chendai Hui Affairs Committee and the back hall of the Ding family ancestral hall for Jumu'ah prayers, with Ding Jinshun serving as the imam. During Eid al-Fitr and Eid al-Adha, they invited their former Chengda Normal classmates who were now imams in Guilin, as well as imams from Jiaxing, Zhejiang, to preside over the congregational prayers.
After the Chendai Islamic Association Group was established, they began preparing to build a mosque. They issued a "Letter to Muslim Compatriots Nationwide" to the national Islamic association, but only a few hundred yuan in funds were sent from a few mosques in Ankang, Shaanxi, and Yunnan. After this, former Chengda Normal classmates in Hong Kong forwarded the "Letter to Ding Family Compatriots" to the Ding family in Hong Kong, Taiwan, and overseas. They received 70,000 yuan in donations from the "Five Surnames Mosque Association (Jin, Ding, Ma, Bai, Guo, originating from Quanzhou Hui Muslims) of Philippine Travelers" in Hong Kong, Taiwan, Singapore, and the Philippines.
In 1991, the Chendai Mosque was completed, and it officially opened in 1993, immediately followed by the establishment of the Jinjiang Islamic Association. The Ding family of Chendai hired Imam Ma Zhiwei from Inner Mongolia as the first religious leader, and Ding Jinke and Ding Jinshun served as the first director of the mosque management committee and director of the Islamic Association, respectively.
After the 1990s, the Ding family of Chendai selected nearly 60 young people to study Islam at home and abroad, some of whom went to Arabic language schools in mosques in Inner Mongolia.
VI. Baiqi Guo Family Tombs
During the Hongwu years of the Ming Dynasty, the Muslim Guo Zhongyuan moved from Fashi, Quanzhou, to live in Baiqi, across from Houzhu Port, forming what is now the Baiqi Hui Ethnic Township. Today, more than 10,000 Hui Muslims with the surname Guo live there, known as "Baiqi Guo" or "Jiuxiang Guo."
1. Tomb of Guo Zhongyuan and his wife
According to the Guo family genealogy "Preface to Returning to the Hui Faith," Guo Zhongyuan built a mosque in Baiqi and collected many Islamic classics. Guo Zhongyuan passed away in 1422 at the age of 75. His wife, surnamed Chen, passed away in 1433 at the age of 82. They are buried under Longtou Mountain, east of Xiadai Village, commonly known as the "Stone Lion Public Tomb."
The tomb of Guo Zhongyuan and his wife is a typical Song and Yuan Muslim Sumeru-pedestal stone tomb in Quanzhou. This type of tomb with a stone cover on the pedestal is called a "religious tomb" by the Guo family, commonly known as a "cake tomb," representing Islam.
The stone tomb is made of granite, common in Quanzhou, and is divided into five layers. The first layer is carved with six feet and ruyi patterns, the second layer is carved with continuous flower branches, and the third layer is carved with lotus petals. The fourth layer on the left side of Mrs. Chen's tomb is carved with lotus and branch patterns, and the right side of Guo Zhongyuan's tomb is carved with the Quran, Chapter 55, Verses 26 and 27:
Everyone on earth will perish; Only the essence of your Lord, possessing majesty and honor, will exist eternally.
This scripture appears in large numbers on Muslim tomb cover stones in Quanzhou from the Song and Yuan dynasties, and it is also the most commonly carved passage on ancient Muslim tombs in Sanya.
Two stone tombs are placed side by side on a stone platform, with a horseshoe-shaped retaining wall built behind them. In the center of the retaining wall is a cloud-and-moon-shaped stone tablet, a design that can also be seen in Song and Yuan Islamic stone tombs in Quanzhou.
2. Tomb of Guo Mengwei and his wife
Guo Mengwei was the second son of Guo Zhongyuan's eldest son, Guo Shichu. He passed away in 1480 at the age of 77. His wife, surnamed Huang, passed away in 1474 at the age of 69. After they passed away, they were buried next to Guo Zhongyuan's tomb. It is also an Islamic Sumeru-pedestal stone tomb, but without any patterns. Behind the tomb is a restoration tablet from 1983.
3. Tomb of Guo Shiyuan's family
Guo Shiyuan was the second son of Guo Zhongyuan. He passed away in 1407 at the age of only 34 and was buried east of Lichun Village, commonly known as the "Second Branch Public Tomb."
Guo Shiyuan's tomb is also an Islamic Sumeru-pedestal stone tomb, with an intaglio cloud and moon pattern on the front of the tomb cover and branch patterns around the base.
Next to Guo Shiyuan's tomb are two Islamic Sumeru-pedestal stone tombs; the one on the east is buried with Guo Shiyuan's wife, surnamed Chen, and the one on the west is buried with the wife of Guo Shiyuan's eldest son, Guo Bangyong, surnamed Zeng. Mrs. Chen passed away in 1457 and the stone tomb has no patterns; Mrs. Zeng passed away during the Chenghua era of the Ming Dynasty (1465–1487) and the stone tomb has branch patterns.
In addition, there are stone tombs of Guo Shiyuan's descendants buried behind Guo Shiyuan's tomb. Because the gate was closed when I visited the Guo Shiyuan cemetery, I was unable to see the tombs behind:
Tomb of Guo Yiqin, the eldest grandson of Guo Shiyuan and fourth generation, who passed away in 1504.
Tomb of Guo Yiqin's first wife, surnamed Wang; year of death unknown.
Tomb of Guo Yiqin's second wife, surnamed Li; year of death unknown.
Tomb of Guo Yiqin's eldest son, Guo Xuyuan, fifth generation, who passed away in 1526.
The tomb of Guo Huaiqin, Guo Yiqin's third younger brother and fourth generation, and his wife, surnamed Hu, were relocated here in 1994 due to construction at the original site.
The tomb of Guo Lianfu, fifth generation of the Guo family's Xin branch (fifth branch), and his wife, surnamed Pu, were relocated here in 1997 due to construction at the original site. Collapse Read »
Taste Foreign Food in Yiwu
Reposted from the web
Summary: This travel note introduces Taste Foreign Food in Yiwu. Because I couldn't travel abroad in 2020, I made a special trip to Yiwu and ate food from all over the world. It is useful for readers interested in Yiwu Food, Halal Travel, Muslim Travel.
Because I couldn't travel abroad in 2020, I made a special trip to Yiwu and ate food from all over the world. Due to travel restrictions, the shift of trade from offline to online, and other reasons, many foreign restaurants in Yiwu have already closed. Other restaurants that are still open are also struggling; there are few tables of guests even during peak hours, and business hours have been shortened. In 2021, due to the outbreak in India, many Indian restaurants closed down. Foreign restaurants in Yiwu may continue to decline. I hope this diary can leave some memories for this city of world cuisine.
This time 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. There are still many Middle Eastern and Southeast Asian restaurants we didn't visit, and I hope they can continue to stay open.
1. Syrian restaurant Madena
I flew to Yiwu after work on Friday, and it was already past twelve o'clock when I settled in and went out. Before 2020, many restaurants in Yiwu stayed open until one in the morning. After 2020, due to poor business, most restaurants closed early. We searched for a long time and finally found a street full of Middle Eastern restaurants in the Binwang Market area that was still open, but most were hookah lounges that only served light meals. We asked several places in a row and finally found a Syrian restaurant, Madena, and had a late-night snack at one in the morning.
A Pakistani restaurant; they were preparing to close when we arrived, so we didn't get to eat there this time.
Middle Eastern street full of hookah lounges
We ate chicken soup, shrimp soup, falafel, Pide cheese pie, and Syrian labneh. Their falafel was made a bit differently, but it was also very delicious.
2. Syrian dessert shop Bayt Jiddi
On Saturday morning, we ate their signature Bayt Jiddi rolls with Arabic coffee at the famous Syrian dessert shop Bayt Jiddi, and Zainab had a healthy salad. I learned about them last year after watching the video 'Syrian Pastry Chef Drifting in Yiwu' filmed by Arrow Factory. I bought their desserts online at that time, and this time I finally visited the physical store. From the owner to the pastry chefs, everyone in the shop has been unable to return home since the war began. They now consider Yiwu their home.
On the right is the owner, Omar. He came to Yiwu from Syria ten years ago. He started by running an Arabic restaurant, but later went bankrupt due to a partner's breach of trust. Six months later, he rented a small storefront again and opened the current Bayt Jiddi cafe. On the left is Omran. Before the war, he had always run a cafe and bar in Damascus and also knew how to make traditional Syrian meat pies. Because he intentionally ate until he weighed 250 jin, he avoided the military conscription physical examination.
The signature roll is a tender egg crepe wrapped with banana, kiwi, and chocolate. After rolling, it is drizzled with the kind of chocolate sauce found in molten cakes. One bite is full of sweetness! The Arabic coffee is very strong and has a distinct spicy flavor.
3. Afghan buffet restaurant Kabul
On Saturday noon, we had a buffet at the Afghan restaurant Kabul. It was my first time eating at an Afghan restaurant, and it was truly delicious! There was a wide variety and the prices were cheap. The lamb trotters melted in the mouth, and the lamb in the pilaf was so fragrant. It is a great pity that shortly after we left Yiwu, this restaurant closed down and became a permanent memory.
The person looking after the shop was a Kazakh sister from Nanshan, Urumqi, who married an Egyptian husband. Zainab was very happy to meet a fellow countrywoman in a foreign land.
Zainab and I each finished a large plate, and then we had some side dishes. The ayran and hummus were both super delicious, and their shop also had naan bread freshly made by the master, which was fantastic! I just couldn't eat any more.
4. Egyptian drink shop Leifeng Juice
While shopping in the afternoon, I drank a mango and date milkshake made by an Egyptian guy. The guy's service attitude was particularly good and enthusiastic. He has been in China for five years, and because he loves doing good deeds, he gave himself the Chinese name Leifeng.
5. Malaysian Nyonya bird's nest
In the evening, we ate at a Malaysian Nyonya bird's nest shop. The landlady is Nyonya, and the store manager also gave us local tomatoes and oranges that were picked that morning. We chose the peach gum fresh milk bird's nest, which can be paired with sugar water when eating. According to a friend, this shop closed in 2021.
6. Afghan restaurant Ariana
In the evening, we ate grilled lamb tenderloin and chicken with chickpeas at the Afghan restaurant Ariana. The chickpeas with flatbread were so delicious, and we also drank cucumber yogurt.
The Shahada made of wood pieces
Yiwu TV station was interviewing their boss about how to make milk tea, haha.
The TV was playing a tour of the Kaaba.
Yiwu also has specialized Turkish barbershops, the kind of men's barbershop that includes shaving.
7. Yunnan stinky tofu
At night, I ate stinky tofu grilled by Yunnan Hui people, which can be topped with various chili peppers and fish mint. Yiwu has a large number of halal restaurants from all over the country. The most concentrated area is the Halal Street in Nianxi New Village, while the Choujiang residential area near Chouzhou Road where I stayed is mainly Yunnan halal snacks, especially with many people from Zhaotong. In addition to the most classic Zhaotong small skewers, there is actually a Zhaotong breakfast shop with oil cakes, erkuai, thin bean powder, etc. Most of the people who come to eat grilled tofu at night are Yunnanese in Yiwu, and Yunnan dialect is spoken all around.
8. Turkish dessert shop Mado
On Sunday morning, we had a special breakfast at the Turkish restaurant Mado. Mado is a very famous Turkish ice cream chain brand, originating from the city of Kahramanmarash (Marash for short) in southeastern Turkey.
Their shop was introduced to Guangzhou and Yiwu in 2017 by Sultan, the largest Turkish restaurant in Yiwu. It should currently be the most authentic Turkish dessert shop in China. Mado's biggest feature is that it uses goat milk from their hometown of Kahramanmarash for everything, so besides ice cream, various cheeses are also their main products.
We ordered the breakfast for two, which included Turkish-style fried eggs with sausage, as well as a platter of Marash cheese, Feta cheese, and yellow cheese, layered cheese pie with green and black olives, honey with Turkish cream, tomato chili sauce, tahini syrup, cherry jam, and apricot jam—these jams are for spreading on bread—and finally Turkish black tea. Zainab felt very happy eating so many kinds of dairy products at once.
9. Indian restaurant Bombay Dhabba
On Sunday noon, we went to the Indian Bombay restaurant, Bombay Dhabba. In 2020, there were still many Indian restaurants here. It is a great pity that in 2021, due to the outbreak in India, there are very few Indian restaurants here now.
We ate their signature Chicken Tikka Biryani, Kadai lamb, vegetable curry with tofu, and green chicken curry, and also drank very delicious thick yogurt. I don't know if they made adjustments to suit the tastes of Zhejiang people, but I felt the curry wasn't extremely spicy, haha, so we were very happy eating it.
I feel that their food is really much better than some South Asian restaurants in Beijing. The only regret is that because we ordered Biryani rice, we didn't order naan. Curry with Indian naan is absolutely perfect, but their Biryani rice is also really delicious.
The 'Kadai' we ordered originally means 'iron pot' and is more popular in North India; traditionally, it is made using an iron pot. The variety of sauces in South Asia is really too rich; it is really difficult to summarize them as 'curry'.
Hanging on the wall is the famous Sufi Dargah in Rajasthan, India, Ajmer Sharif Dargah.
10. Imported supermarkets
There are many halal imported supermarkets on Chouzhou North Road, the largest of which is this Shangpin Supermarket, where you can buy seasonings for making various Middle Eastern delicacies, such as seasonings for Shawarma, seasonings for Falafel, and canned Hummus. Another Dubai supermarket has Arabic coffee, and another supermarket has Afghan green tea.
Collapse Read »
Summary: This travel note introduces Taste Foreign Food in Yiwu. Because I couldn't travel abroad in 2020, I made a special trip to Yiwu and ate food from all over the world. It is useful for readers interested in Yiwu Food, Halal Travel, Muslim Travel.
Because I couldn't travel abroad in 2020, I made a special trip to Yiwu and ate food from all over the world. Due to travel restrictions, the shift of trade from offline to online, and other reasons, many foreign restaurants in Yiwu have already closed. Other restaurants that are still open are also struggling; there are few tables of guests even during peak hours, and business hours have been shortened. In 2021, due to the outbreak in India, many Indian restaurants closed down. Foreign restaurants in Yiwu may continue to decline. I hope this diary can leave some memories for this city of world cuisine.
This time 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. There are still many Middle Eastern and Southeast Asian restaurants we didn't visit, and I hope they can continue to stay open.
1. Syrian restaurant Madena
I flew to Yiwu after work on Friday, and it was already past twelve o'clock when I settled in and went out. Before 2020, many restaurants in Yiwu stayed open until one in the morning. After 2020, due to poor business, most restaurants closed early. We searched for a long time and finally found a street full of Middle Eastern restaurants in the Binwang Market area that was still open, but most were hookah lounges that only served light meals. We asked several places in a row and finally found a Syrian restaurant, Madena, and had a late-night snack at one in the morning.
A Pakistani restaurant; they were preparing to close when we arrived, so we didn't get to eat there this time.
Middle Eastern street full of hookah lounges
We ate chicken soup, shrimp soup, falafel, Pide cheese pie, and Syrian labneh. Their falafel was made a bit differently, but it was also very delicious.
2. Syrian dessert shop Bayt Jiddi
On Saturday morning, we ate their signature Bayt Jiddi rolls with Arabic coffee at the famous Syrian dessert shop Bayt Jiddi, and Zainab had a healthy salad. I learned about them last year after watching the video 'Syrian Pastry Chef Drifting in Yiwu' filmed by Arrow Factory. I bought their desserts online at that time, and this time I finally visited the physical store. From the owner to the pastry chefs, everyone in the shop has been unable to return home since the war began. They now consider Yiwu their home.
On the right is the owner, Omar. He came to Yiwu from Syria ten years ago. He started by running an Arabic restaurant, but later went bankrupt due to a partner's breach of trust. Six months later, he rented a small storefront again and opened the current Bayt Jiddi cafe. On the left is Omran. Before the war, he had always run a cafe and bar in Damascus and also knew how to make traditional Syrian meat pies. Because he intentionally ate until he weighed 250 jin, he avoided the military conscription physical examination.
The signature roll is a tender egg crepe wrapped with banana, kiwi, and chocolate. After rolling, it is drizzled with the kind of chocolate sauce found in molten cakes. One bite is full of sweetness! The Arabic coffee is very strong and has a distinct spicy flavor.
3. Afghan buffet restaurant Kabul
On Saturday noon, we had a buffet at the Afghan restaurant Kabul. It was my first time eating at an Afghan restaurant, and it was truly delicious! There was a wide variety and the prices were cheap. The lamb trotters melted in the mouth, and the lamb in the pilaf was so fragrant. It is a great pity that shortly after we left Yiwu, this restaurant closed down and became a permanent memory.
The person looking after the shop was a Kazakh sister from Nanshan, Urumqi, who married an Egyptian husband. Zainab was very happy to meet a fellow countrywoman in a foreign land.
Zainab and I each finished a large plate, and then we had some side dishes. The ayran and hummus were both super delicious, and their shop also had naan bread freshly made by the master, which was fantastic! I just couldn't eat any more.
4. Egyptian drink shop Leifeng Juice
While shopping in the afternoon, I drank a mango and date milkshake made by an Egyptian guy. The guy's service attitude was particularly good and enthusiastic. He has been in China for five years, and because he loves doing good deeds, he gave himself the Chinese name Leifeng.
5. Malaysian Nyonya bird's nest
In the evening, we ate at a Malaysian Nyonya bird's nest shop. The landlady is Nyonya, and the store manager also gave us local tomatoes and oranges that were picked that morning. We chose the peach gum fresh milk bird's nest, which can be paired with sugar water when eating. According to a friend, this shop closed in 2021.
6. Afghan restaurant Ariana
In the evening, we ate grilled lamb tenderloin and chicken with chickpeas at the Afghan restaurant Ariana. The chickpeas with flatbread were so delicious, and we also drank cucumber yogurt.
The Shahada made of wood pieces
Yiwu TV station was interviewing their boss about how to make milk tea, haha.
The TV was playing a tour of the Kaaba.
Yiwu also has specialized Turkish barbershops, the kind of men's barbershop that includes shaving.
7. Yunnan stinky tofu
At night, I ate stinky tofu grilled by Yunnan Hui people, which can be topped with various chili peppers and fish mint. Yiwu has a large number of halal restaurants from all over the country. The most concentrated area is the Halal Street in Nianxi New Village, while the Choujiang residential area near Chouzhou Road where I stayed is mainly Yunnan halal snacks, especially with many people from Zhaotong. In addition to the most classic Zhaotong small skewers, there is actually a Zhaotong breakfast shop with oil cakes, erkuai, thin bean powder, etc. Most of the people who come to eat grilled tofu at night are Yunnanese in Yiwu, and Yunnan dialect is spoken all around.
8. Turkish dessert shop Mado
On Sunday morning, we had a special breakfast at the Turkish restaurant Mado. Mado is a very famous Turkish ice cream chain brand, originating from the city of Kahramanmarash (Marash for short) in southeastern Turkey.
Their shop was introduced to Guangzhou and Yiwu in 2017 by Sultan, the largest Turkish restaurant in Yiwu. It should currently be the most authentic Turkish dessert shop in China. Mado's biggest feature is that it uses goat milk from their hometown of Kahramanmarash for everything, so besides ice cream, various cheeses are also their main products.
We ordered the breakfast for two, which included Turkish-style fried eggs with sausage, as well as a platter of Marash cheese, Feta cheese, and yellow cheese, layered cheese pie with green and black olives, honey with Turkish cream, tomato chili sauce, tahini syrup, cherry jam, and apricot jam—these jams are for spreading on bread—and finally Turkish black tea. Zainab felt very happy eating so many kinds of dairy products at once.
9. Indian restaurant Bombay Dhabba
On Sunday noon, we went to the Indian Bombay restaurant, Bombay Dhabba. In 2020, there were still many Indian restaurants here. It is a great pity that in 2021, due to the outbreak in India, there are very few Indian restaurants here now.
We ate their signature Chicken Tikka Biryani, Kadai lamb, vegetable curry with tofu, and green chicken curry, and also drank very delicious thick yogurt. I don't know if they made adjustments to suit the tastes of Zhejiang people, but I felt the curry wasn't extremely spicy, haha, so we were very happy eating it.
I feel that their food is really much better than some South Asian restaurants in Beijing. The only regret is that because we ordered Biryani rice, we didn't order naan. Curry with Indian naan is absolutely perfect, but their Biryani rice is also really delicious.
The 'Kadai' we ordered originally means 'iron pot' and is more popular in North India; traditionally, it is made using an iron pot. The variety of sauces in South Asia is really too rich; it is really difficult to summarize them as 'curry'.
Hanging on the wall is the famous Sufi Dargah in Rajasthan, India, Ajmer Sharif Dargah.
10. Imported supermarkets
There are many halal imported supermarkets on Chouzhou North Road, the largest of which is this Shangpin Supermarket, where you can buy seasonings for making various Middle Eastern delicacies, such as seasonings for Shawarma, seasonings for Falafel, and canned Hummus. Another Dubai supermarket has Arabic coffee, and another supermarket has Afghan green tea.
Collapse Read »
Encountering Persian Poetry in the Forbidden City—Exhibition Notes at the Wuyingdian Ceramics Museum
Reposted from the web
Summary: This travel note introduces Encountering Persian Poetry in the Forbidden City—Exhibition Notes at the Wuyingdian Ceramics Museum. The Ceramics Gallery in the Hall of Martial Valor (Wuyingdian) at the Forbidden City officially reopened on May 1st after renovations. It is useful for readers interested in Forbidden City, Islamic Art, Persian Culture.
The Ceramics Gallery in the Hall of Martial Valor (Wuyingdian) at the Forbidden City officially reopened on May 1st after renovations. I visited over the weekend, and because I arrived early, I was able to experience the gallery without any crowds.
The first piece I want to share is the Ming Yongle period blue-and-white porcelain 'wudang' vase with scrolling floral patterns and Arabic script, produced at the Jingdezhen imperial kilns and held in the former Qing palace collection. Both its shape and decorative motifs imitate 14th-century brassware inlaid with silver from the Middle East. A white-glazed 'wudang' vase of the same shape was once unearthed at the Ming imperial kiln site in Zhushan, Jingdezhen. Originally, this piece of porcelain had no name, but because the Qianlong Emperor thought it looked like a vase without a base, he gave it this name.
This piece uses the imported 'Sumali blue' glaze characteristic of the Yongle and Xuande periods. Because it is a 'high-iron, low-manganese' cobalt pigment, the patterns often exhibit black-blue metallic crystalline spots of iron oxide. When viewed from the side, one can see an uneven texture, and the black-blue and cobalt-blue colors complement each other beautifully.
After the recent renovation of the Ceramics Gallery, they displayed a comparison photo of the 'wudang' vase alongside a 14th-century Egyptian Mamluk dynasty brass stand inlaid with silver from the British Museum; the shapes are indeed identical!
There are also blue-and-white porcelain candle holders with Arabic script and white-glazed porcelain plates with red-enamel Arabic and Persian script, all produced by the imperial kilns during the Ming Zhengde period (1506–1521). The imperial court during the Zhengde era was very fond of using porcelain with Arabic and Persian script. The third issue of the 'Journal of the Palace Museum' in 1984 published an article by Li Yihua titled 'Two Pieces of Zhengde-era Arabic and Persian Script Porcelain: Also Discussing the Influence of Islamic Culture.' It mentions that the Palace Museum holds over 20 pieces of Zhengde-period porcelain with Arabic and Persian script, but only one piece features red enamel. The four Arabic phrases in the center of the porcelain plate read, 'Allah, the Exalted and Majestic, says,' and the three lines of Arabic in the center of the plate are from the Quran, Surah Al-Isra (17:29), the latter half: 'And do not make your hand chained to your neck nor extend it completely and [thereby] become blamed and insolvent.' Additionally, there are four lines of Arabic Hadith on the wall of the plate, which mean: 'Allah, the Exalted and Majestic, says: Whoever does an atom's weight of good, or whoever does an atom's weight of evil, He (Allah) will see it; this is the reward for those who do good.' "
The most interesting part is the three lines of text on the bottom of the plate, which Li Yihua interpreted as 'Dimani Khan, namely Aman Suleiman Shah,' suggesting it may have been commissioned for a country in the Arab region. However, some scholars are more inclined to believe that 'Dimani' should be 'Da Mink,' meaning 'Great Ming.' According to this, the text reads 'The ruler of the Great Ming is King Suleiman,' which means the Zhengde Emperor's Arabic/Persian name was likely 'Suleiman (Solomon).' Therefore, some people jokingly refer to this piece of porcelain as 'King Solomon's Treasure.' Coincidentally, the ruler of the Ottoman Empire during almost the same period was the famous Suleiman the Magnificent (reigned 1520–1566).
There is also a very classic Ming Tianshun (1457–1464) imperial kiln blue-and-white porcelain three-legged cylindrical incense burner with Persian poetry and a 'Tianshun Year' mark. The outer wall is inscribed with poetry from 'The Orchard' (Bustan) by the famous Persian poet Saadi. After this renovation, they thoughtfully included a translation of the poem. Appreciating Persian poetry fired over 500 years ago inside the Forbidden City—my Inner Asian appreciation level just went up by 10,086.
During the Ming Yongle and Xuande periods (1403–1435), the blue-and-white porcelain produced by the imperial kilns learned much from the vessel shapes of the Middle East from the 12th to 14th centuries, resulting in many shapes that had never appeared before. After this renovation, the Ceramics Gallery in the Hall of Martial Valor specifically placed display boards for comparison, making it look very clear. In particular, this Ming Yongle blue-and-white jar with brocade patterns features motifs that are very classic in the Arab and Persian cultural spheres and can be seen on many famous mosques.
The newly renovated Ceramics Gallery has opened the Yudetang (Hall of Bathing in Virtue) on the west side of the Hall of Martial Valor as an exhibition hall for export porcelain. The most interesting thing about the Yudetang is that there is a beamless hall behind the outer hall that looks very much like a Turkish bath. The ceiling and walls are paved with white glazed bricks, flawless and pure. Behind it, there is an iron fireplace for heating water, which uses copper pipes to bring water into the room.
In his article 'A Study of the Yudetang in the Forbidden City's Hall of Martial Valor,' Shan Shiyuan argued that the Yudetang is a relic of the Yuan Dynasty imperial palace and was an Arabic-style bathhouse for the garrison commander outside the southwest corner tower of the Yuan Dadu palace city. Previously, during maintenance of the Forbidden City, white glazed tiles from the Yuan Dynasty were excavated near the Yudetang. They are very similar to the glazed bricks of the bathhouse and are very different from the yellow and green glazes commonly used in the Ming and Qing Forbidden City. Before the War of Resistance, the Society for Research in Chinese Architecture identified this bathhouse, noting that its dome is extremely similar to the Hagia Sophia in Constantinople... and it is likely a Yuan Dynasty structure.
Unfortunately, only the outer hall of the Ceramics Gallery is open this time. The Turkish bath in the back is not open to visitors because the passage is too narrow. From the outside, one can only see a part of the dome, which feels so much like the traditional bathhouse domes I have seen in Turkey.
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Summary: This travel note introduces Encountering Persian Poetry in the Forbidden City—Exhibition Notes at the Wuyingdian Ceramics Museum. The Ceramics Gallery in the Hall of Martial Valor (Wuyingdian) at the Forbidden City officially reopened on May 1st after renovations. It is useful for readers interested in Forbidden City, Islamic Art, Persian Culture.
The Ceramics Gallery in the Hall of Martial Valor (Wuyingdian) at the Forbidden City officially reopened on May 1st after renovations. I visited over the weekend, and because I arrived early, I was able to experience the gallery without any crowds.
The first piece I want to share is the Ming Yongle period blue-and-white porcelain 'wudang' vase with scrolling floral patterns and Arabic script, produced at the Jingdezhen imperial kilns and held in the former Qing palace collection. Both its shape and decorative motifs imitate 14th-century brassware inlaid with silver from the Middle East. A white-glazed 'wudang' vase of the same shape was once unearthed at the Ming imperial kiln site in Zhushan, Jingdezhen. Originally, this piece of porcelain had no name, but because the Qianlong Emperor thought it looked like a vase without a base, he gave it this name.
This piece uses the imported 'Sumali blue' glaze characteristic of the Yongle and Xuande periods. Because it is a 'high-iron, low-manganese' cobalt pigment, the patterns often exhibit black-blue metallic crystalline spots of iron oxide. When viewed from the side, one can see an uneven texture, and the black-blue and cobalt-blue colors complement each other beautifully.
After the recent renovation of the Ceramics Gallery, they displayed a comparison photo of the 'wudang' vase alongside a 14th-century Egyptian Mamluk dynasty brass stand inlaid with silver from the British Museum; the shapes are indeed identical!
There are also blue-and-white porcelain candle holders with Arabic script and white-glazed porcelain plates with red-enamel Arabic and Persian script, all produced by the imperial kilns during the Ming Zhengde period (1506–1521). The imperial court during the Zhengde era was very fond of using porcelain with Arabic and Persian script. The third issue of the 'Journal of the Palace Museum' in 1984 published an article by Li Yihua titled 'Two Pieces of Zhengde-era Arabic and Persian Script Porcelain: Also Discussing the Influence of Islamic Culture.' It mentions that the Palace Museum holds over 20 pieces of Zhengde-period porcelain with Arabic and Persian script, but only one piece features red enamel. The four Arabic phrases in the center of the porcelain plate read, 'Allah, the Exalted and Majestic, says,' and the three lines of Arabic in the center of the plate are from the Quran, Surah Al-Isra (17:29), the latter half: 'And do not make your hand chained to your neck nor extend it completely and [thereby] become blamed and insolvent.' Additionally, there are four lines of Arabic Hadith on the wall of the plate, which mean: 'Allah, the Exalted and Majestic, says: Whoever does an atom's weight of good, or whoever does an atom's weight of evil, He (Allah) will see it; this is the reward for those who do good.' "
The most interesting part is the three lines of text on the bottom of the plate, which Li Yihua interpreted as 'Dimani Khan, namely Aman Suleiman Shah,' suggesting it may have been commissioned for a country in the Arab region. However, some scholars are more inclined to believe that 'Dimani' should be 'Da Mink,' meaning 'Great Ming.' According to this, the text reads 'The ruler of the Great Ming is King Suleiman,' which means the Zhengde Emperor's Arabic/Persian name was likely 'Suleiman (Solomon).' Therefore, some people jokingly refer to this piece of porcelain as 'King Solomon's Treasure.' Coincidentally, the ruler of the Ottoman Empire during almost the same period was the famous Suleiman the Magnificent (reigned 1520–1566).
There is also a very classic Ming Tianshun (1457–1464) imperial kiln blue-and-white porcelain three-legged cylindrical incense burner with Persian poetry and a 'Tianshun Year' mark. The outer wall is inscribed with poetry from 'The Orchard' (Bustan) by the famous Persian poet Saadi. After this renovation, they thoughtfully included a translation of the poem. Appreciating Persian poetry fired over 500 years ago inside the Forbidden City—my Inner Asian appreciation level just went up by 10,086.
During the Ming Yongle and Xuande periods (1403–1435), the blue-and-white porcelain produced by the imperial kilns learned much from the vessel shapes of the Middle East from the 12th to 14th centuries, resulting in many shapes that had never appeared before. After this renovation, the Ceramics Gallery in the Hall of Martial Valor specifically placed display boards for comparison, making it look very clear. In particular, this Ming Yongle blue-and-white jar with brocade patterns features motifs that are very classic in the Arab and Persian cultural spheres and can be seen on many famous mosques.
The newly renovated Ceramics Gallery has opened the Yudetang (Hall of Bathing in Virtue) on the west side of the Hall of Martial Valor as an exhibition hall for export porcelain. The most interesting thing about the Yudetang is that there is a beamless hall behind the outer hall that looks very much like a Turkish bath. The ceiling and walls are paved with white glazed bricks, flawless and pure. Behind it, there is an iron fireplace for heating water, which uses copper pipes to bring water into the room.
In his article 'A Study of the Yudetang in the Forbidden City's Hall of Martial Valor,' Shan Shiyuan argued that the Yudetang is a relic of the Yuan Dynasty imperial palace and was an Arabic-style bathhouse for the garrison commander outside the southwest corner tower of the Yuan Dadu palace city. Previously, during maintenance of the Forbidden City, white glazed tiles from the Yuan Dynasty were excavated near the Yudetang. They are very similar to the glazed bricks of the bathhouse and are very different from the yellow and green glazes commonly used in the Ming and Qing Forbidden City. Before the War of Resistance, the Society for Research in Chinese Architecture identified this bathhouse, noting that its dome is extremely similar to the Hagia Sophia in Constantinople... and it is likely a Yuan Dynasty structure.
Unfortunately, only the outer hall of the Ceramics Gallery is open this time. The Turkish bath in the back is not open to visitors because the passage is too narrow. From the outside, one can only see a part of the dome, which feels so much like the traditional bathhouse domes I have seen in Turkey.
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Qingming Festival Trip to Ancient Mosques in Huailai and Zhuolu, Hebei (Part 2)
<p>In the previous article, we had lunch in Shacheng Town, Huailai County, Hebei, and visited two ancient mosques in Ganji Liang and Mayukou. (See "Qingming Festival Trip to Ancient Mosques in Huailai and Zhuolu, Hebei (Part 1)"). In this second part, we will head to Xinbao'an Town and Zhuolu County to experience the local Islamic culture and heritage.</p>
<p>On the morning of April 5th, we had breakfast in Xinbao'an Town, Huailai. We arrived a bit late, so the traditional tofu pudding (Lao Doufu) and brown sugar baked flatbreads (Shao Bing) were already sold out. Instead, we enjoyed a basket of steamed buns accompanied by fried tofu soup. Little Sulaiman particularly loved the purple rice porridge.</p>
<p><b>Xinbao'an is a crucial historic town along the ancient Beijing-Zhangjiakou route</b>, with a post station established as early as the Yuan Dynasty. After the "Tumu Crisis" during the Ming Dynasty, to fortify the northern defense line of Beijing, a city wall was built here in 1451 (the 2nd year of the Jingtai reign). The Bao'an Guard, originally located in Zhuolu, was relocated here, and the town became known as the New City of Bao'an. From the Qing Dynasty onwards, Xinbao'an gradually transformed from a military stronghold into a bustling commercial hub, serving as a vital trade link between Beijing and Zhangjiakou.</p>
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<p>At the bustling local market in Xinbao'an, we bought some old-fashioned five-nut mooncakes and honey cakes from a roadside bakery. <b>They were baked fresh that very day and made for perfect snacks to accompany our tea.</b></p>
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<p>After breakfast, we proceeded to the Hui Muslim residential area in the northwest of the ancient town to visit the famous "Nine Interlocking Courtyards" (Jiu Lian Huan Da Yuan). Originally a grand mansion belonging to a wealthy merchant in the Qing Dynasty, it was later inhabited by Hui Muslims after the merchant's decline, earning it the name "Hui Muslim Courtyard." <b>The main gate is exquisitely crafted, showcasing classic Qing Dynasty residential architecture of the Zhangjiakou region</b>, adorned with intricate brick, wood, and stone carvings. During the Battle of Xinbao'an in 1948, the courtyard was caught in the crossfire, and the bullet holes are still clearly visible today.</p>
<p>The Hui Muslims in Xinbao'an predominantly bear the surnames Liang and Zheng. Historical records trace the ancestors of the Liang family back to Nanjing. During the Chongzhen reign at the end of the Ming Dynasty, they migrated to Liangjiapo in Weinan, Shaanxi. In 1677 (the 16th year of the Kangxi reign), they moved from Weinan to Xinbao'an to cultivate land, guard the borders, and protect the capital. During the Qianlong reign, the Liang family began trading in Zhangjiakou. By the Tongzhi era, their camel caravans traveled as far as Kulun (now Ulaanbaatar in Outer Mongolia) and Lanzhou. They eventually established five major trading firms, collectively known as the "Five Great Guangs."</p>
<p>The Zheng family shares common ancestry with Hui Muslims in neighboring Huailai and Zhuolu counties. Their ancestors migrated from Shaanxi during the transition from the Ming to the Qing Dynasty, first settling in Shacheng Town, Huailai, and later spreading to Wangjialou, Yanzhuang, Xinbao'an, Xuanhua, and Zhangjiakou. <b>Zheng Kuishi was a renowned Hui military commander in the late Qing Dynasty.</b> During the Xianfeng reign, he fought against the Taiping Rebellion, achieving numerous military successes. He was awarded the honorable title "Shalama Baturu" and granted the privilege of wearing the Imperial Yellow Riding Jacket. In the Tongzhi era, he served as the Acting Provincial Military Commander of Zhili, guarding the capital region and pacifying the Nian Rebellion within Zhili, ensuring the safety of Beijing. In his later years, he returned to his hometown and spearheaded water conservancy projects, building the Yonggu Dam to tame the Liuchuan River, repairing the Zhenshuo Tower and the Four-Archway in Xuanhua, and opening the Huoshipo road to facilitate transportation, earning him immense prestige locally.</p>
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<p>The Xinbao'an Mosque is situated right next to the Nine Interlocking Courtyards. Some sources state it was established in 1621 (the 1st year of the Tianqi reign), while others suggest 1677 (the 16th year of the Kangxi reign). The main prayer hall consists of a front hall, a middle hall, and a rear kiln-style hall (Yao Dian). <b>Its scale is larger than other ancient mosques in Huailai, and it preserves magnificent brick carvings.</b> Regrettably, the Moon-Watching Pavilion (Wang Yue Lou) that once sat atop the Yao Dian no longer exists.</p>
<p>In 1907 (the 33rd year of the Guangxu reign), the esteemed 27-year-old Grand Imam Wang Jingzhai taught here for a year. During this time, he subscribed to the "Bamboo Garden Colloquial Newspaper" and the "Orthodox Patriotic Newspaper," exposing himself to new cultural ideas—a critical period for his intellectual development. However, due to a jurisprudential dispute regarding the playing of music at a local Liang family wedding, he resigned and moved to the Baitasi Mosque in Daxing, Beijing.</p>
<p>During the Pingjin Campaign in 1948, Xinbao'an was a key battlefield, and the Xinbao'an Mosque served as the command post for the Nationalist Army's 35th Corps. <b>The walls of the main hall are still riddled with bullet holes to this day.</b> In 2008, the mosque was listed as a Hebei Provincial Heritage Site under the designation "Site of the Battle of Xinbao'an - Nationalist 35th Corps Command Post."</p>
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<p>The only surviving stone stele in the Xinbao'an Mosque appears to be a donation record, listing the names of many commercial firms.</p>
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<p>From Xinbao'an, we drove to Zhuolu County to visit another ancient mosque in the Zhangjiakou area—the Zhuolu Mosque.</p>
<p><b>Located in the East Gate (Dongguan) area of the county town, the Zhuolu Mosque was established during the Chenghua reign of the Ming Dynasty.</b> It is a famous historic mosque in northern Beijing and was designated a Key Provincial Heritage Site in Hebei in 2008. The main prayer hall is constructed with three interconnected sections with flush gable roofs, featuring a front porch (Bao Xia). Atop the rear Yao Dian sits an 11-meter-high octagonal Moon-Watching Pavilion with a pyramidal roof, which is far more spectacular than the hexagonal pavilions commonly seen in North China. Wind chimes hang from the pavilion, producing a refreshing, melodious sound when the wind blows. Between the Yao Dian and the side alcoves (Yao Wo) are wooden partition screens featuring beautifully crafted, unique hard-pen style Arabic calligraphy (Tasmiyah).</p>
<p>The Hui community in Zhuolu predominantly has the surname Shan. <b>They are descendants of Sayyid Ajjal Shams al-Din Omar.</b> One branch, originally from Shanjiagou in Xi'an Prefecture, Shaanxi, migrated to Zhuolu during the Kangxi reign. In the Qianlong reign, they built the Shan Family Nine Interlocking Courtyards in the West Gate (Xiguan) area. The Shan family was renowned for their military service; at one point, five family members passed the imperial military examinations, earning them the moniker "The Five Dragons of the Shan Family." The Dongguan area, where the mosque is located, was also a major Hui settlement, once featuring streets named after local families: Ma Family Alley, Fei Family Alley, and Shan Family Alley. Unfortunately, due to urban redevelopment in 2018, only the mosque itself has been preserved.</p>
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<p><b>The Zhuolu Mosque is celebrated for its exquisite brick carvings.</b> The carvings on the side walls of the three main hall sections are all distinctly different. Inside the main hall, there are eighteen precious murals depicting themes like plum blossoms, orchids, bamboo, chrysanthemums, landscapes, and traditional vessels—a decorative style exceedingly rare inside the prayer halls of Islamic mosques.</p>
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<p>Plaques inside the Zhuolu Mosque:</p>
<p>The "Myriad Phenomena, One True Lord" (Wan Xiang Zhen Zong) plaque from 1809 (the 14th year of the Jiaqing reign).</p>
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<p>The "Guiding Heaven and Humanity" (Dao Tong Tian Ren) plaque from 1859 (the 9th year of the Xianfeng reign).</p>
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<p>The "Truth Without Falsehood" (Zhen Shi Wu Wang) plaque from 1870 (the 9th year of the Tongzhi reign).</p>
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<p>The "Bathed in Heavenly Grace" (Tian Xiu Wo He) plaque from 1919. This is the only one with a dedicated signature, reading "Respectfully presented by Shan Xiangchen."</p>
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<p>At noon, we returned to Shacheng Town in Huailai for lunch. At the Qing Yi Zhai restaurant, we enjoyed naked oat noodles (You Mian Wo Wo) smothered in lamb and mushrooms, stir-fried millet with chive flowers, and a winter melon and meatball claypot. The prices at restaurants here are much lower than in Beijing, and the food is exceptionally delicious.</p>
<p><b>The lamb and mushroom dish had quite a lot of potatoes, but the stir-fry flavor was fantastic.</b> They used several types of mushrooms, making it rich and savory. The naked oat noodles were firm and chewy, carrying the unique, natural wheaty aroma of coarse grains. It was my first time eating stir-fried millet with chive flowers; it was slightly salty, the golden millet grains were distinct and dry, and mixed with the unique pungent aroma of the chive flowers, the texture was hearty yet refreshing. The winter melon and meatball soup was the most surprising—the clear broth meatballs were incredibly tasty, firm, and bouncy, even better than the ones I make at home. One bite and you know they didn't use much starch; it was almost pure meat.</p>
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<p><i>This article is a translated repost from the original source.</i></p> Collapse Read »
Spring Festival Road Trip to Ancient Mosques in Sichuan (Part 10): Shanghe Street, Guangyuan
<p>Returning from Jiujing up the Jialing River gorge, accompanied all the way by river breezes and mountain shadows, we arrived in downtown Guangyuan just in time to break our fast at the Shanghe Street Mosque. When I visited, the interior of the mosque was undergoing renovations, so prayers and the Iftar (fast-breaking meal) were temporarily set up on the second floor. Although the arrangement was simple, the atmosphere was exceptionally calm and solemn.</p>
<p><b>Guangyuan is strategically located at the junction of Sichuan, Shaanxi, and Gansu provinces, controlling vital land and water transportation routes.</b> Consequently, the congregation is diverse, bringing together brothers (Duositi) who have traveled from afar in the Northwest, foreign students studying locally, and native elders whose families have lived here for generations. Hearts from all directions blend here in a spirit of peace and profound inclusivity.</p>
<p>The Iftar meal was simple and home-style: tender and flavorful beef stewed with carrots, refreshing and palate-cleansing stir-fried celery lettuce with wood ear mushrooms, mild and stomach-soothing white radish stewed with kelp, accompanied by cold glass noodles and pickled radish. It was modest, grounding, peaceful, and healing.</p>
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<p><b>The Shanghe Street Mosque stands quietly beside the Jialing River, while right outside its doors lies the vibrant and bustling Jialing River Pedestrian Street.</b> The river breeze blows gently, and tourist boats shuttle back and forth constantly at the pier, creating a lively scene of worldly prosperity. Yet, stepping inside the mosque to focus on the Taraweeh prayers evoked a deep sense of emotion. Separated by only a single window, outside is the hustle and bustle of the secular world; inside is a pure and peaceful place of spiritual practice, a quiet harbor to rest one's heart. The noise of the world and the tranquility of the ancient mosque coexist perfectly, allowing one to find a spiritual sanctuary amidst the lively riverbank with just a single thought of stillness.</p>
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<p>As early as the Yuan and Ming dynasties, Guangyuan had a mosque located on East Street in the old city, but it was destroyed at the end of the Ming Dynasty. From the Qing Dynasty onwards, Guangyuan's commercial center gradually shifted from East Street to the banks of the Jialing River. Therefore, local Hui Muslims established the Shanghe Street Mosque in 1721 (the 60th year of the Kangxi reign) — though some sources say 1674 — and it was expanded in 1777 (the 42nd year of the Qianlong reign).</p>
<p><b>The mosque preserves nine precious wooden plaques from the Qing Dynasty and the Republic of China era.</b> During the 1960s and 70s, these nine plaques were carefully covered with layers of paper, painted red, and inscribed with "highest directives" regarding ethnic unity, which ultimately saved them from destruction. Today, these nine plaques proudly hang on the walls of the mosque's staircases and corridors.</p>
<p>The "Mosque" (Qing Zhen Si) plaque from 1748 (the 13th year of the Qianlong reign), with a signature indicating the congregation rebuilt it in the 10th year of the Republic of China (1921).</p>
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<p>The "Recognize Only One Lord" (Ren Zhu Wu Er) plaque from 1803 (the 8th year of the Jiaqing reign), respectfully presented by Min Huaixi, an imperial Baturu (a Manchu honorary title for bravery).</p>
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<p>The "Pure Energy, True Principle" (Qi Qing Li Zhen) plaque from 1811 (the 16th year of the Jiaqing reign), erected by Geng Ziyu, the Guerrilla Commander of the Guangyuan Battalion.</p>
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<p>A small-text stele plaque from 1849 (the 29th year of the Daoguang reign), authored by Min Zhengfeng, the Provincial Military Commander of Guangxi. It records the historical facts regarding religious policy disputes concerning Hui Muslims during the Yongzheng reign and the imperial court's subsequent protection of Islam.</p>
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<p>The "Penetrating Even the Smallest Dust" (Guan Che Wei Chen) plaque from 1873 (the 12th year of the Tongzhi reign), erected by Jiang Guolin, Acting Regional Commander and Guerrilla Commander of the Guangyuan Battalion, who was imperially bestowed with a peacock feather.</p>
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<p>The "Only Pure, Only One" (Wei Jing Wei Yi) plaque from 1873 (the 12th year of the Tongzhi reign), erected by Ma Dengchao, Acting Brigade Commander and Central Guard of the Guangyuan Battalion, who was imperially bestowed with a peacock feather.</p>
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<p>The "Supporting the Holy Religion" (Zhi Wei Sheng Jiao) plaque from the Guangxu reign, presented by Mu Xiangfu, Guerrilla Commander of Guangyuan.</p>
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<p>The "Expounding the Heavenly Direction (Islam)" (Dao Chan Tian Fang) plaque from 1925, inscribed by Liu Cunhou, Border Defense Commissioner of Sichuan and Shaanxi and Military Inspector of Sichuan.</p>
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<p>The "Reforming Religious Affairs" (Jiao Wu Wei Xin) plaque from 1932, erected by the Guangyuan Islamic Funeral Mutual Aid Association.</p>
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<p>After finishing the Taraweeh prayers, I went behind the mosque to enjoy a bowl of beef flatbread soup (Niu Rou Hui Mo). Due to the proximity to Shaanxi and Gansu, the people of Guangyuan love Hui Mo, which is quite different from what you find in other parts of Sichuan. <b>Guangyuan's Hui Mo is distinct from Shaanxi's Pao Mo; the bread is cut into larger chunks, soft but not mushy.</b> The broth is a rich beef bone soup, loaded with plenty of glass noodles. While it's popular to eat Hui Mo for breakfast in Guangyuan, restaurants actually serve it all day long. Both Zhou Ji and Old Mu's family (Lao Mu Jia) on Shanghe Street serve Hui Mo, with Old Mu's staying open later into the night.</p>
<p>The Hui Muslims surnamed Mu in Guangyuan migrated along the Jialing River from Shaanxi and Gansu during the mid-Qing Dynasty. Most of them live in Mujiapo, Datan Town, and they have opened restaurants in downtown Guangyuan and Jiange County, where you can taste the unique Hui culinary delights of Guangyuan.</p>
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<p><i>This article is a translated repost from the original source.</i></p> Collapse Read »
Spring Festival Road Trip to Ancient Mosques in Sichuan (Part 11): Dayuan Hui Township and Wulong Mountain Gongbei in Qingchuan County, Guangyuan
<p>We set out from downtown Guangyuan in the morning and, after nearly two hours of driving, arrived at Dayuan Hui Township, nestled deep within the Qinba Mountains. Following the Huaguo River up the valley, our first stop was Huaguo Village to visit the local Huaguo Mosque. Unfortunately, the mosque was closed, so we could only take a look around the courtyard.</p>
<p><b>Huaguo Mosque is a century-old historical site.</b> Originally established in 1925 at Majiakou in Huaguo Village, it was relocated to its current site in Chenjiayuan in 1940. The present building was reconstructed after the devastating 2008 earthquake. Even today, you can still see the stone pillar bases of the old mosque preserved in the courtyard.</p>
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<p>Continuing upstream along the Huaguo River, we arrived at Suojia Village, another Hui Muslim settlement. <b>This is the oldest Hui village in all of Qingchuan, boasting a history of over 400 years.</b> According to a tombstone in the village, in 1580 (the 8th year of the Wanli reign of the Ming Dynasty), Ma Jiyuan, along with families surnamed Suo and Zhao, migrated from Jingyang County in Shanxi to settle by the Huagai River. The "Qingchuan County Gazetteer" records a slightly different date, stating that in 1586, three Hui families—Ma, Suo, and Hei—from the Ta'er Mosque in Jingyang County, Shanxi, moved to the Huagai River area in Dayuan Township, marking the beginning of the Hui presence in the county.</p>
<p>At the Suojia Mosque, I received a remarkably warm welcome from the Imam and the elders. I offered a donation (Niyyah) to the mosque, but they kindly returned it to me, insisting on giving charity (Sadaqah) to a traveler, and even presented me with oranges and apples. The Suojia Mosque was originally built at the end of the Ming Dynasty. It was occupied in 1952 and dismantled in 1967. Thanks to the initiative of community members Suo Fushou and Ma Minghuai, and the dedicated efforts of Suo Jinming, Suo Wenjin, Ma Qinggao, Suo Jinzhu, Suo Fuguo, Ma Wancai, and others, the current Suojia Mosque was finally completed over a four-year period from 2007 to 2011.</p>
<p>In Suojia Village, it was evident that many people wore traditional white skullcaps (Kufis). Everyone was incredibly friendly, greeting me with warm smiles. <b>Located deep within Wulong Mountain, the village presents a scene of absolute serenity, resembling a hidden utopia.</b> Ducks and geese roam freely in the streams, while community members plow the terraced fields with oxen.</p>
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<p><b>Suojia Village undoubtedly possesses the most breathtaking natural scenery of any Hui village I have visited in Sichuan.</b> Taking a leisurely hike up Wulong Mountain and gazing out from the railing, one sees endless green mountains unfolding in layers. The tranquil Huaguo River valley lies peacefully between the peaks, with village houses scattered naturally along the mountain slopes, their white walls and dark tiles dotting the wilderness. The intersecting terraced fields display a rich, vibrant green. As the fresh mountain breeze brushes against your face, everywhere you look is a healing, pastoral poem.</p>
<p>The village's primary products are organic green tea, high-altitude mountain delicacies, ecologically raised beef and mutton, and under-forest medicinal herbs. While wandering through the village, I happened upon a simple Hui sister (Ahniang) gently driving her cattle and sheep into the deep mountains to graze, looking entirely at ease. When not grazing, she feeds them pure corn on the cob. Cattle and sheep raised on mountain spring water, wild mushrooms, and corn must taste incredible; I will definitely try them next time I have the chance.</p>
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<p><b>Perched atop a cliff at the very end of the Huaguo River valley sits the Wulong Mountain Gongbei (also known as the Wulong Mountain Qingzhen Pavilion)</b>, an important spiritual center of the Qadiriyya Sufi order's Da Gongbei lineage. It is a cliffside sanctuary with a dramatic landscape that rivals the famous Jiujing Gongbei.</p>
<p>The Wulong Mountain Gongbei was the spiritual retreat of "An Taiye" (Grandpa An) of Andingchuan during his lifetime. An Taiye, originally a Han Chinese from Anhui, served as the magistrate of Langzhong County during the Kangxi reign. Inspired by Qi Jingyi, the founder of the Qadiriyya order in China, he resigned from his post, embraced Islam, and traveled to Wulong Mountain to meditate and practice in a cave. After he passed away (returned to Allah) in 1708 (the 47th year of the Kangxi reign), the Wulong Mountain Gongbei was constructed. The Gongbei still houses a plaque bearing the characters "Imperial Grace" (Sheng En) from the 8th year of the Xianfeng reign.</p>
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<p><i>This article is a translated repost from the original source.</i></p> Collapse Read »
Visiting Shia Mosques and Communities in India, Thailand, Myanmar, and Singapore
<p><i>Note: The original text for Article 4 is extremely long and detailed, focusing on the history and specific locations of Shia communities in South and Southeast Asia. The translation maintains the scholarly yet accessible tone requested.</i></p>
<p><b>India: The Imambaras of Lucknow</b></p>
<p>During my journey through South Asia, I had the profound opportunity to visit Lucknow, the capital of Uttar Pradesh in India. Historically, Lucknow was the seat of the Nawabs of Awadh, a Shia Muslim dynasty of Persian origin that ruled the region during the 18th and 19th centuries. <b>The city is renowned for its magnificent Imambaras—congregation halls used by Shia Muslims for ceremonies, especially during the month of Muharram.</b></p>
<p>The Bara Imambara, built by Nawab Asaf-ud-Daula in 1784, is an architectural marvel. Its central hall is said to be the largest vaulted chamber in the world built without the support of wooden beams. The atmosphere inside is deeply spiritual and grand, reflecting the rich cultural and religious heritage of the Awadh rulers. The intricate stucco work and the labyrinthine Bhool Bhulaiya above the main hall are testaments to the incredible craftsmanship of the era.</p>
<p>Equally impressive is the Chhota Imambara, also known as the Hussainabad Imambara, built by Nawab Muhammad Ali Shah in 1838. It is famously called the "Palace of Lights" because of its elaborate decorations and the stunning chandeliers imported from Belgium. The dedication of the local Shia community to preserving these sacred spaces and observing the solemn rituals of Muharram here is truly inspiring.</p>
<p><b>Thailand: The Legacy of Sheikh Ahmad Qomi</b></p>
<p>Moving to Southeast Asia, I explored the historical presence of Shia Muslims in Thailand. In the ancient capital of Ayutthaya, I learned about Sheikh Ahmad Qomi, a Persian merchant who arrived in the Kingdom of Siam in the early 17th century. <b>His story is a fascinating chapter of Islamic history in the region.</b></p>
<p>Sheikh Ahmad quickly rose to prominence, becoming a trusted advisor to the Thai King Songtham. He was appointed to high administrative positions and played a crucial role in managing Siam's foreign trade. His descendants integrated into Thai society, some even converting to Buddhism while maintaining their noble status. However, a segment of his lineage remained steadfast in their Islamic faith, establishing a lasting Shia presence in Thailand. Visiting the historic sites associated with his legacy in Ayutthaya provided a profound sense of the deep historical ties between the Persian world and Southeast Asia.</p>
<p><b>Myanmar: The Mughal Connections in Yangon</b></p>
<p>In Yangon (formerly Rangoon), Myanmar, the Shia community's history is closely intertwined with the exile of Bahadur Shah Zafar, the last Mughal Emperor of India. Following the Indian Rebellion of 1857, the British exiled the Emperor to Yangon, where he spent his final years.</p>
<p>I visited the Dargah (shrine) of Bahadur Shah Zafar, which serves as a poignant historical site and a place of reverence. The local Shia community in Yangon, largely of Indian and Persian descent who arrived during the British colonial period, continues to maintain several mosques and Imambaras in the city. <b>Walking through the vibrant, bustling streets of downtown Yangon and stepping into the serene atmosphere of these historic Shia centers was a deeply moving experience.</b> It highlighted the resilience and enduring faith of the community despite the complex political history of the region.</p>
<p><b>Singapore: The Historic Ba'alwie Mosque</b></p>
<p>My journey concluded in Singapore, a vibrant, multicultural city-state. Here, I visited the historic Ba'alwie Mosque, founded by the Ba 'Alawi sayyids—descendants of the Prophet Muhammad (peace be upon him) originally from the Hadhramaut region of Yemen. While the Ba 'Alawi are traditionally Sunni of the Shafi'i school, the mosque stands as a symbol of the broader, inclusive Islamic heritage in Southeast Asia, with deep historical connections to various Islamic traditions, including respect for the Ahl al-Bayt (the family of the Prophet).</p>
<p>The mosque is known for its rich collection of Islamic artifacts and its role as a center for spiritual learning and community gathering. <b>The profound sense of peace and the deep-rooted Islamic scholarship preserved here are truly remarkable.</b> It is a testament to how the light of faith, carried by scholars and traders across the Indian Ocean, continues to shine brightly in the modern world.</p>
<p><i>This article is a translated repost from the original source.</i></p> Collapse Read »
Discovering Halal Hainanese Restaurants in Malaysia, Singapore, and Brunei
<p>Malaysia</p>
<p>The Chicken Rice Shop, Kuala Lumpur<br>
Oriental Kopi, Kuala Lumpur Airport<br>
Hua Mui Kopitiam, Johor Bahru<br>
Yut Loy Coffee Shop, Kuala Kangsar<br>
Sin Hwa Air-Conditioned Restaurant, Kota Bharu<br>
Fook Yuen Cafe & Bakery, Kota Kinabalu<br>
Yuit Cheong Coffee Shop, Kota Kinabalu<br>
Yee Fung Laksa, Kota Kinabalu<br>
Ling Long Seafood, Kuching</p>
<p>Singapore<br>
MacKenzie Rex Restaurant</p>
<p>Brunei<br>
Ying Chow Coffee Shop<br>
Babu's Kitchen<br>
Mei Kwong Coffee Shop</p>
<p>Upon landing at Kuala Lumpur Airport, we usually take the KLIA Ekspres train to the final station, KL Sentral. Just upstairs is the massive Nu Sentral shopping mall, where we almost always grab a meal whenever we visit Kuala Lumpur. The mall boasts a vast array of restaurants; there are three Halal Nyonya places alone, alongside many other Halal Chinese dining options.</p>
<p>This time, we dined at Malaysia's famous Halal Hainanese chicken rice chain, <b>The Chicken Rice Shop</b>. The founder, Qiu Qingyu (Wong Kah Lin's mother, affectionately known as Shirley Wong in the business), is a former executive director of KFC Malaysia and had 25 years of deep experience in the fast-food industry before starting her own venture. In 2000, 54-year-old Qiu Qingyu and her daughter, Wong Kah Lin, opened the first The Chicken Rice Shop in Taipan, Selangor, officially establishing their brand of Halal Hainanese chicken rice.</p>
<p>Qiu Qingyu's parents hail from Penang, and her mother-in-law was from Hainan, so she grew up with a deep love for Hainanese chicken rice. In the 20th century, Hainanese chicken rice was mostly sold at food stalls, and finding a Halal version was nearly impossible. <b>From the very beginning, the mother-daughter duo had a clear vision: to bring Hainanese chicken rice into clean, comfortable, standalone shops within shopping malls, making it suitable for family gatherings and, crucially, offering it as a Halal meal for all communities to enjoy.</b> Today, The Chicken Rice Shop has expanded to 135 locations, making it the largest Halal Hainanese chicken rice chain in Malaysia. Under their pioneering leadership, Halal Chinese cuisine has flourished in Malaysia, allowing Muslim brothers and sisters (Duositi) from all over the world to savor delicious Chinese food here.</p>
<p>We ordered a set meal for three, which included Nyonya Pie Tee (Top Hats), mango salad, roasted chicken, Hainanese curry chicken, okra, Saito fish balls, and rice. We also added a side of roasted tofu, making it a perfect feast for the family. Pie Tee is a classic tea-time snack often served at Peranakan (Straits Chinese) weddings and during the New Year. It originated in Singapore, where it is also known as "Little Gold Cups," filled with shredded carrots and white radishes. The Saito fish balls are Teochew-style fish balls made from wolf herring (Saito fish), which are incredibly popular in Malaysia.</p>
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<p>After taking the bus from Malacca back to Kuala Lumpur Airport, we found that the most popular restaurant in Terminal 2 is undoubtedly the <b>Oriental Kopi</b> chain. No matter what time you go, there is almost always a line.</p>
<p>Their menu is remarkably extensive, making them one of the more renowned Halal Hainanese coffee shops today. <b>Hainanese people began migrating to Malaysia in the 19th century. Early on, many worked as chefs and waiters in British hotels and restaurants, or as domestic helpers for British military officers.</b> Influenced by their British employers, the Hainanese learned to prepare Western cuisine and blended it with their own culinary elements, creating the unique "Hailam Kopitiam" (Hainanese coffee shop) culture.</p>
<p>We ordered their famous egg tarts with flaky pastry, Polo buns with cold butter (Bolo Bao), Hainanese chicken rice, classic Mee Siam, curry fish balls, coffee, soy milk with grass jelly, and longan sea coconut sweet soup (Tong Sui). The coffee, flaky egg tart, and Polo bun are collectively known as the "Three Treasures of Oriental Kopi," forming a classic Nanyang (Southeast Asian) breakfast combo. <b>Their flaky egg tarts are indeed exceptional—the custard is incredibly tender, and the aroma is intensely rich.</b> The sweet soups were also delightful; as someone from Northern China where such soups are rare, drinking them felt like a true taste of Nanyang culture.</p>
<p>However, the rice in their Hainanese chicken rice was disappointing. The quality of the rice grains seemed subpar, giving it a slightly gritty texture that fell short compared to other establishments.</p>
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<p>In the morning, we took a quick 5-minute train ride from Woodlands, Singapore, across the border to Johor Bahru, Malaysia. From the Johor Bahru station, we walked into the old town to experience an authentic Hainanese coffee shop at <b>Hua Mui Kopitiam</b>.</p>
<p>Hua Mui Kopitiam has a history of 78 years, having opened in 1946, making it the oldest Hainanese coffee shop in Johor Bahru. Like many old-school Hainanese coffee shops in Malaysia, despite having a Chinese Hainanese boss, they employ Malay chefs and staff. <b>This inclusive practice ensures that Chinese, Malays, and Indians can all enjoy the food together in the same establishment.</b></p>
<p>The term "Kopitiam" is a beautiful blend of the Malay word "kopi" (coffee) and the Hokkien word "tiam" (shop). They specialize in charcoal-grilled toast, white coffee, and soft-boiled eggs. In the early days, Hainanese coffee shops were highly favored by the British. Today, they serve as vital social hubs where the elderly gather to discuss news and daily life.</p>
<p>At Hua Mui, we ordered the mutton claypot rice, Hainanese noodles, Cham C (a mix of coffee, tea, and evaporated milk), and a breakfast platter. <b>The environment remains deeply traditional.</b> Set in a classic two-story arcade building with bamboo blinds hanging over the doors and windows, it effortlessly transports you back to a bygone era.</p>
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<p>Taking a train north from Ipoh for about 30 minutes brought us to Kuala Kangsar district. Kuala Kangsar has been the royal town of the Sultan of Perak since the 18th century. The town center still preserves an old street with arcade buildings, home to the vintage Hainanese coffee shop, <b>Yut Loy Coffee Shop</b>. Here too, the Hainanese boss employs Malay staff, creating a space where the three major ethnic groups—Chinese, Malay, and Indian—can dine side by side.</p>
<p>Since Yut Loy only starts serving main meals at 1:00 PM, we spent the morning enjoying coffee and toast, topped with honey and butter. I used to read Nanyang-themed novels where elderly folks would sit in Hainanese coffee shops all morning with a cup of coffee, a slice of toast, and a newspaper. This time, we got to experience that exact leisurely pace of life ourselves.</p>
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<p>The Hainanese form a significant portion of the Chinese community in Kelantan. At the <b>Sin Hwa Air-Conditioned Restaurant</b>, a time-honored Hainanese establishment in Kota Bharu with over 50 years of history, we enjoyed Hainanese chicken chop, Hainanese noodles, and fragrant grilled toast. These are all authentic Nanyang Hainanese dishes. Right next door is the Sun City Coffee Shop, which is rumored to serve the best Hainanese chicken rice in Kota Bharu.</p>
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<p>Although Gaya Street in Kota Kinabalu has a larger population of Hakkas and Hokkiens, the restaurant business is still predominantly run by the Hainanese. <b>I started my morning with breakfast at Fook Yuen Cafe & Bakery, a tremendously popular spot bustling with tourists.</b> The ordering process is semi-self-service, offering everything from Cantonese-style porridge and dim sum to Malay Nasi Lemak, as well as Western-style breads and coffee, catering perfectly to all ethnic groups in Malaysia. I had a portion of Hainanese chicken rice, two servings of Siu Mai (dumplings), and a glass of iced milk tea. Their chicken rice has been slightly adapted—the rice includes small dried fish (ikan bilis), a variation that is likely more appealing to local Malay tastes.</p>
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<p><b>Yuit Cheong Coffee Shop, established in 1896, is the oldest Hainanese restaurant in Kota Kinabalu</b>, its history even predating the founding of the city itself. Originally located at the British North Borneo Chartered Company headquarters on Gaya Island, it moved to its current location on Gaya Street after the settlement was destroyed during the anti-British rebellion led by Mat Salleh in 1898. It is safe to say that Yuit Cheong has witnessed the entire evolution of Kota Kinabalu. The walls are adorned with old photographs; one from the 1960s shows the coffee shop in the exact same spot it occupies today.</p>
<p>The shop is divided into two sections. The Hainanese boss personally brews the coffee and grills the toast. <b>He is incredibly warm, offers superb service, and even speaks excellent Korean, which helps draw in Korean tourists.</b> At the other stall, Muslim sisters are employed to prepare Hainanese beef noodle soup and various Malay dishes. This collaborative setup is a hallmark of traditional Hainanese coffee shops. To attract customers from all backgrounds, they must offer food that suits everyone's tastes—a key reason why many time-honored Hainanese restaurants in Malaysia have thrived for decades, or even over a century.</p>
<p>We ordered fresh milk coffee, three-layer tea (Teh C Peng), Luo Han Guo (monk fruit) herbal tea, oatmeal, toast, and beef noodles. The Luo Han Guo and barley water herbal teas are absolutely perfect for the tropical weather here.</p>
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<p><b>The most popular Halal Chinese restaurant on Gaya Street in Kota Kinabalu is undeniably Yee Fung Laksa.</b> The owner, Zhuang Qiuwang, is from Johor and started selling Laksa on Gaya Street in 1984, marking exactly 40 years in business. Like many Halal Chinese restaurants in Malaysia, they employ Muslim chefs and staff to ensure all ingredients are strictly Halal.</p>
<p>They are famous for their "Three Treasures": Laksa, claypot chicken rice, and beef offal (Ngiu Chap). We ordered lettuce with oyster sauce, a pure beef offal bowl, a pure fish ball bowl, and chicken wonton noodles. The Hainanese beef offal typically includes beef meatballs, tripe, stewed beef, and beef slices. It is featured in many Hainanese restaurants in Kota Kinabalu and is a local specialty. <b>Authentic Hainanese beef offal strictly avoids MSG; the rich flavor is achieved purely through slow-stewing with spices, leaving you feeling satisfied without any lingering thirst.</b></p>
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<p>For brothers and sisters (Duositi) visiting Kuching, <b>I highly recommend the Top Spot Food Court in the city center</b>. It is a Halal Chinese seafood center with distinct Nanyang characteristics. Operating from 5 PM to 10 PM, it looks like an ordinary multi-story parking garage from the outside. However, taking the elevator to the rooftop platform reveals a vibrant, bustling seafood market. The vast majority of the Chinese stalls here display Halal certification. A dazzling array of fresh fish, shrimp, and vegetables is laid out openly for you to choose exactly what you want to eat.</p>
<p>We selected a stall named "Ling Long Seafood." The lady taking our order was Hainanese—another classic example of Hainanese people running Halal Chinese restaurants in Malaysia. She spoke excellent Mandarin and enthusiastically helped us order according to our preferences. We chose a Sarawak specialty: Midin (wild fern) stir-fried with shrimp paste, and Mani Cai (sweet leaf) stir-fried with eggs. All their stir-fries come in small, medium, or large portions, making it easy to enjoy a great meal even if dining alone.</p>
<p>Midin is a type of fern native to Borneo; when stir-fried, it is not bitter at all but wonderfully fragrant and crisp. Mani Cai, also known as Sayur Manis, is a wild vegetable highly favored by the Hakka people in Sarawak, commonly found in homes and small eateries. Preparing it is quite labor-intensive: the leaves must be crushed and washed in water to remove any slight toxins, and all small twigs must be carefully picked out before cooking.</p>
<p>For seafood, we ordered Lokan (a type of local clam), sea prawns, and a Coral Trout (Seven-star Grouper). The staff honestly advised us which items were the freshest catch and which were frozen. <b>The meal was absolutely delicious.</b> Given its prime location by the water in the city center, I felt the pricing was very reasonable. In total, our five dishes plus rice and a 6% consumption tax cost 313 RMB. The small stir-fried dishes were 24 RMB each, the Coral Trout was 148 RMB (though they had cheaper fish available), a plate of sea prawns was 48 RMB, and a plate of clams was 40 RMB.</p>
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<p>If you are visiting the National Museum of Singapore and Fort Canning Park, it is well worth taking a short detour to the nearby <b>MacKenzie Rex Restaurant</b> for authentic Halal Hainanese chicken rice. Opened in 1966, it is the first and most famous Halal Hainanese chicken rice restaurant in Singapore. The owner is a Hainanese Chinese who speaks fluent Mandarin and is always happy to introduce the dishes to guests. Besides their signature chicken rice, they excel in various Chinese home-style dishes, known locally in Singapore as "Zi Char" (cook and fry).</p>
<p>We ordered the classic chicken rice and Ngoh Hiang (five-spice meat rolls), along with stir-fried mixed vegetables and fish soup. <b>Every single dish was outstanding, easily making this the best meal of our Singapore trip.</b> The star of their chicken rice isn't just the chicken itself, but the rice, which is steamed with rich chicken fat—it's so flavorful you can't stop eating it even without any meat. Their Halal version of Ngoh Hiang uses minced chicken seasoned with five-spice powder, rolled in tofu skin, and deep-fried. Served piping hot, it is incredibly fragrant.</p>
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<p>When traveling to Brunei, a visit to the most famous, legendary Hainanese coffee shop is a must: <b>Ying Chow Coffee Shop</b>.</p>
<p>The founder, Han Qiongyuan, was from Wenchang, Hainan. In 1939, during the Japanese invasion of China, 17-year-old Han migrated to Nanyang (Southeast Asia) and arrived in Brunei, where he worked odd jobs at his uncle's coffee shop. <b>In 1946, he officially opened the Ying Chow Coffee Shop, serving coffee, bread, and other meals, becoming widely known for his "Roti Kuning" (longevity bread).</b> As the business flourished, Han expanded into real estate, spearheading the construction of the Hainan Building in Brunei. After 1993, he returned to his hometown annually to visit relatives and invested heavily there, earning the title "Patriotic Son of Hainan" from the Hainan provincial government three times.</p>
<p>Like many historic Nanyang Hainanese coffee shops, Ying Chow serves strictly Halal food and holds Bruneian Halal certification, making it a beloved spot for all ethnic groups. <b>Their variety of bread is astonishing.</b> The classic stuffed buns come in four flavors: peanut, red bean paste, butter, and coconut. They also offer peanut "Yin-Yang" bread, cheese bread, "Yin-Yang" yellow bread, and French toast, to which you can add fried eggs and cheese, or simply order half-boiled eggs on the side. Their cake selection includes custard cakes, egg tarts, coconut tarts, red bean pastries, butter cakes, and pandan cakes. <b>These Western-style breads and pastries are skills the Hainanese learned while working in British kitchens in the 19th century, and they are now an integral part of Nanyang Hainanese dining.</b></p>
<p>Beyond baked goods, they offer a variety of noodles, including sesame Kueh Teow, dry-tossed noodles, fried noodles, Hainanese noodles, fried rice vermicelli, and smooth egg Hor Fun, all tailored to Chinese palates. We had a feast combining East and West: smooth egg Hor Fun, sesame Kueh Teow, egg tarts, custard cake, yellow bread with fried egg, chicken curry puffs, peanut Yin-Yang bread, ginger milk tea, and lemon tea. The peanut Yin-Yang bread, filled with Kaya jam, butter, and crushed peanuts, offers a delightfully rich texture. The sesame Kueh Teow, balancing sweet, savory, and spicy flavors and served with fried tofu and fish pieces, is one of their absolute specialties.</p>
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<p>For lunch in the old town of Bandar Seri Begawan, Brunei, where many Chinese shops are located, we found another great Halal Hainanese spot: <b>Babu's Kitchen</b>. The place was packed for lunch, with a diverse crowd of Chinese, Malays, and Indians—a classic scene in a Hainanese restaurant. Since they didn't have a Chinese menu, we asked the boss for recommendations. We had Assam sliced fish, salted egg fried mushrooms, beef Yee Mee, and braised chicken with tofu skin. <b>Just like in Malaysia, the Chinese in Brunei speak very standard Mandarin.</b> The food was excellent; the Chinese dishes had a subtle infusion of Malay flavors, yet remained completely comforting and familiar to a Chinese palate.</p>
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<p>We continued our culinary exploration with a Hainanese breakfast at <b>Mei Kwong Coffee Shop</b> in the old town. The boss is Hainanese, his wife is from Xiamen, and the staff are Indonesian. As they cater mostly to the nearby office crowds, it gets very busy on weekdays. We visited on a weekend, so it was quieter and the selection of steamed dim sum was smaller than usual. We ordered large chicken and radish buns, red bean buns, beef congee with small fried dough sticks (Youtiao), longan herbal tea, fried noodles, and Siu Mai. <b>If any Duositi visit on a workday, I highly recommend trying their other specialties</b>, such as the Fuzhou "Zhao Cai" (wealth-attracting) rice vermicelli soup, dry-tossed rat noodles (Lao Shu Fen), and chicken intestine noodles.</p>
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<p><i>This article is a translated repost from the original source.</i></p> Collapse Read »
Spring Festival Road Trip to Ancient Mosques in Sichuan (Part 12): Qingxi Ancient City in Qingchuan County, Guangyuan
<p>During our Spring Festival journey, we drove from Dayuan Hui Township in Qingchuan County, Guangyuan to Qingxi Ancient City to break our fast. Although there were only two tables with ten people at the Qingxi Mosque, the atmosphere was incredibly welcoming, making us feel right at home. <b>The warmth of the community was palpable</b>, with a sister cooking fresh dishes right at the mosque and elders bringing homemade food to share.</p>
<p>We were treated to the traditional Qingxi Hui Muslim "Nine Great Bowls" (Jiu Da Wan), a standard banquet feast. The spread was hearty and wholesome, featuring clear-stewed meat, crispy fried pork (prepared in the halal manner with beef or mutton), steamed meat with rice flour, braised chicken, and stir-fried cabbage with kelp. <b>The balance of meat and vegetables offered a deeply comforting, home-cooked flavor.</b> After the meal, the elders and the Imam generously packed stewed meat, fried dough cakes (Youxiang), and fruit for me to eat during Suhoor (the pre-dawn meal).</p>
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<p><b>Qingxi Ancient City is a vital pass along the historical Yinping Route</b>, historically known as the "Gateway to Northern Sichuan and the Throat of Western Shu." It has always been a bustling hub for merchants and a fiercely contested strategic military point. Since the Ming Dynasty, Hui Muslims from Shaanxi and Gansu have settled in Qingxi along this ancient route. The Qingxi Mosque was formally established in 1546 (the 25th year of the Jiajing reign of the Ming Dynasty). The current structure reflects its scale after being rebuilt in 1982.</p>
<p>A majestic Chinese honeylocust tree, standing for over 400 years in the courtyard, serves as a silent, powerful witness to the mosque's enduring history.</p>
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<p>The Youxiang and chicken prepared for Suhoor.</p>
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<p><b>The ancient city of Qingxi comes alive at night.</b> The streets are lined with numerous Hui Muslim eateries, offering a rich variety of foods ranging from fried cakes and crispy pastries to restaurants serving stir-fries, braised meats, and twice-cooked dishes. There are also snack shops selling beef and flatbread soup (Niu Rou Hui Mo) and wontons, as well as places famous for traditional copper hotpot. <b>Sichuan boasts several ancient towns and cities with abundant Hui Muslim culinary delights</b>, such as Dujiangyan, Songpan, and Langzhong, all of which are highly worth a visit. In my experience, Qingxi Ancient Town is less crowded with tourists, making it an ideal, serene summer retreat deep within the Qinba Mountains.</p>
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<p>The area outside the east gate of Qingxi Ancient City is the main residential district for the Hui community. It has recently been developed into a Hui cultural street, bustling with numerous halal restaurants and snack stalls where one can enjoy authentic beef copper hotpot and the traditional Hui "Nine Great Bowls."</p>
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<p><i>This article is a translated repost from the original source.</i></p> Collapse Read »
Li Yunfei: Bangladesh is Just Beginning
Li Yunfei: Bangladesh is Just Beginning
February 21, 2026
Muhammad Yunus, the leader of Bangladesh's interim government, officially stepped down on February 16. He didn’t cling to power; he simply walked back to his study. While this makes sense, it stands out as a rare act of true character in a noisy world. It shows the whole world that a leader in a Muslim society can retire with dignity. This kind of political maturity is something the Muslim world has often lacked. In the humid, tense air of Dhaka, he said: "This is the day of liberation! What a joyful day! The people of Bangladesh are crying tears of joy.
The youth of our country have freed the nation from the grip of a monster." You could see a sense of relief in his face, mixed with exhaustion. The Nationalist Party won a landslide victory in the recent elections, and their leader, Tarique Rahman, was sworn in as Prime Minister on February 17. This election was incredibly diverse, with over 50 parties and 2,000 candidates; nearly 130 million people voted. The fact that it happened without violence is a massive success for Yunus. Additionally, the "July Charter" he pushed for—which limits a Prime Minister to two terms and ensures the courts are totally independent—was passed by a public vote alongside the election on February 12. This charter was his way of making sure all political parties follow the rules of democracy.
For a long time, this land was stuck in the mud of dictatorship, and people's rights were fading away. Then came the July Revolution, where young students broke through years of darkness.
Gen Z, the most modern-minded generation, created a new political reality. These young people have a simple, sincere Islamic faith, but they also know everything about modern tech and human rights. They have zero patience for corruption and dictators, which is how they changed a country with over a hundred million Muslims. This shows that if we want to change the politics of the Muslim world, the youth are the edge of the blade, and universities are the spark. Change starts with students who haven't been broken by the system, and that power comes from universities being truly independent. The early glory of the Islamic world also came from thinkers and scholars being independent. A country that truly follows Islamic values must admit that Truth doesn't belong to those in power; instead, it must protect the independence of universities, the courts, and the community. We should realize that the rise of the Muslim world doesn't start with building bigger mosques or fancy cities, but in a truly free university classroom.
Back then, Yunus took the job in a crisis. He was like a wise, elderly watchman carrying a lamp through the dark gaps of a power shift, making sure nobody stepped on the new sprouts of freedom. Looking at his whole life, his heart was never in the palace, but with the common people. He started "Grameen Bank" to help the poor escape poverty through non-profit small loans. This earned him worldwide respect, a Nobel Peace Prize, and top honors from ten countries, including the U.S. Presidential Medal of Freedom. Today in Bangladesh, while political freedom is finally dawning, the daily life of the people is still very hard to look at. In this land of many rivers, resources are low, the environment is messy, and poverty eats away at the dignity of millions like a disease. This isn't how a Muslim country should look! The true meaning of politics, the state, and even Islam, is ultimately to bring benefit to the people—success in this life and the Next.
If people can’t even survive, it doesn’t matter how loud we say the name of Islam or how beautiful the laws are on paper; it lacks meaning. Yunus knows that if the land isn't clean and the people don't have a decent living, then democracy is just a dream. He once said: "I promote a 'Three Zeros' world: zero poverty, zero unemployment, and zero net carbon emissions. I focus on these three, but it doesn't mean other problems don't exist. Poverty is the root of all problems. My goal is to put poverty in a museum so it no longer exists in society." This "Three Zeros" vision is basically taking what Allah expects from us as His stewards on earth and turning it into a real-life yardstick for the people's welfare.
Yunus stepping down is the most dignified closing act of Bangladesh's "Gen Z Revolution."
Over the last 18 months, he used his global perspective to build a new system on the ruins of the old one. Now, Bangladesh has an awake public and a set of brand-new rules to keep power in check. Whether the "July Charter" can stay strong against the Nationalist Party's huge victory remains to be seen. It's often easy to start a revolution but hard to run a country; easy to destroy but hard to build. Tarique Rahman and his family have a complicated history with power. But the game has totally changed now.
The fall of Hasina proved that even the best spy network can't save you from a wave of Gen Z protesters in the streets. Independent courts will be the main thing keeping him in check. If he can handle the courts challenging his orders, then Bangladesh is truly on the right path. But today, the awakening of the youth in Bangladesh cannot be undone. May their light never go out. If Bangladesh can prove that a large Muslim country can work well with a parliament, a democracy, and an open economy, it will provide a model for the whole Muslim world.
A country with deep Islamic traditions can be a successful nation in global politics. Regardless, the young generation of Bangladesh has brought honor to Muslims everywhere. You could even say they have upheld the dignity of Allah and His Messenger in today's world.
Yunus is gone, but Bangladesh is just beginning.
February 20, 2026
Collapse Read »
Chinese Government Said Kids Can’t Enter the Mosque
We were little kids back then.
When the holidays came, our parents would herd us into the mosque like they were carrying out some solemn duty. It was a time of mischief and trouble — a time when faith hadn’t yet been disciplined into a “problem.”
In the mosque classroom, I lit a firecracker the moment the imam turned his back. It went off loud, smoke everywhere. The older kids pinned me down on the desk, and the imam came over furious, ruler raised, and gave me a beating. My backside really hurt — but there was no fear in that pain. I wiped my tears, grinned, and kept right on reciting with the imam from that blue-covered traditional-script book, Zaxue Zhujie — “Niyya takan ratam…” In the afternoon, the potatoes in the mosque kitchen’s big pot were done, and the kids scrambled for them with pure joy. Laughter, shouting, and the sound of Qur’anic recitation all mixed together into one rough but warm river.
Back then, the mosque was more than just a place for salah. It was the school, the canteen, the daycare for the Muslim community — the most humble and real form of belonging a people could have.
When college breaks ended, friends came back and talked about volunteering at the mosque: helping students with homework across all grade levels, teaching pinyin, working through math problems. It was their way of giving back to their hometown — of repaying the debt of that pot of potatoes from childhood. The mosque was still there, like patient ground, receiving one generation of children after another.
After graduation, I became a township official in the Chinese government.
The township where I worked had several immigrant villages. People had moved out from the deep mountains of Linxia and Dingxi in Gansu — relocated from places unfit for human habitation to the flat land of Qinwang Plain. On the open wasteland, unbroken wind bent the signal towers sideways. When night fell, you could only shut the doors and windows tight and listen to the wind howl across the open land. No television. No entertainment. Life was monotonous and hard. Young people had nothing to do — so they had children. Five years, eight births — in that era when family planning carried a “one-strike” veto, this was almost an absurd miracle. Affairs at the resettlement sites were handled by two or three people from the county relocation office, whose minds were on skimming money and other things elsewhere. Family planning became the kind of thing nobody wanted to touch — whoever did was asking for trouble. The township government took over public security, agriculture, and roads — but always sidestepped family planning. Who would dare? That was a career-ending matter.
And yet the children grew up, for real.
There were several mosques at the resettlement sites — a few simple tile-roofed structures. The slightly larger building served as the prayer hall; the smaller room housed the imam. No walls around them, no signs — just standing alone at the edge of the village. The same month I reported for duty at the township, a young student who had just completed his religious training and received his credentials at Lanzhou’s Xiguan Grand Mosque arrived as well. He was draped in bright red fabric, fair-skinned and young, still looking every bit like a student.
Three years later, I rode past that mosque on the motorbike the township had issued me. The courtyard was packed with preschool-aged children with no household registration. The young imam was leading them in a game of “hawk and chick,” and laughter tumbled through the wind. The handsome young man had been darkened by the wind of Qinwang Plain, a few wisps of goatee hanging from his chin — the seal of his identity.
The immigrant village’s primary school had been built based on a plan of three children per couple — and by now it was long over capacity. The burden of watching over the children had fallen to the mosque.
The mosque became a daycare, a school — the last buffer zone.
In 2015, I went back to my hometown of Lintan and prayed Dhuhr at the West Grand Mosque. Before the prayer had even finished, the courtyard was already alive with children’s noise. The neighboring Lintan No. 1 Primary School was building a new teaching block, so the mosque gave all the classrooms of its madrasa to the school — free of charge. When that wasn’t enough, a row of portable prefab rooms was set up around the courtyard as classrooms. That arrangement lasted three years.
Then something remarkable appeared: students in matching school uniforms lined up in the mosque courtyard to do morning exercises and dance. From the loudspeakers — the outdoor adhaan speakers that had since been banned — upbeat music and songs now played. Teachers stood on the high steps of the traditional Chinese-style prayer hall, leading the exercises. The elderly men who had come for salah sat quietly on the benches by the hall entrance, waiting.
That scene was warm, harmonious — and almost unbelievable.
It was like a crack in the age: the sacred and the secular standing side by side, drawing on each other, completing each other. In that moment, Islam’s capacity for tolerance — toward children, toward all forms of seeking knowledge — was on full display in a way that was almost hard to imagine.
In 2018, during Hajj in Saudi Arabia, an imam traveling with our group showed me a surveillance video someone back home had sent him. In the courtyard of a mosque in Guanghe County, children from a holiday class were playing. A figure crept in furtively, looked around, and left. I recognized him immediately — a colleague of mine, a Hui official who in normal times would walk behind me calling me “Leader” and “Brother.”
The next day, that mosque was shut down for “rectification.” The officials in charge of religious affairs received disciplinary action.
The children’s laughter had suddenly become a liability.
Later — during Ramadan 2019 — I broke my fast at Xiaoxihu and went to the mosque next door for Tarawih. At the entrance I ran into the head imam, who warmly invited me to his office to share the iftar meal. I declined politely; I just wanted to pray in peace.
That evening’s prayer seemed to have been deliberately delayed. The head of the mosque management committee took the microphone, gathered the committee members, and moved through the mosque driving the children out — demanding that parents take every child and leave immediately. “Minors are not permitted to enter” — printed in large characters on the door of the prayer hall.
The courtyard went suddenly silent.
The imam was slow to enter the hall. Before leading the prayer, he repeatedly stressed that the rule barring minors from the mosque had to be strictly enforced. They were saying it for my benefit — I was the director from the United Front Work Department.
In that moment, I suddenly understood: the mosque was no longer the big pot of my childhood. It had become a space watched by something evil. Every footstep of a child could become grounds for a written reprimand.
Today, every mosque, every church, every Taoist temple, every Buddhist temple displays the flag, posts slogans, hangs banners — Core Socialist Values, ethnic unity, religious harmony, anti-crime campaigns… Layer upon layer of colorful rhetoric. And the most prominent of all is that cold, hard prohibition:
Minors are not permitted to enter.
The mosques in the cities are as quiet as a forgotten mountain shrine.
No children running.
No firecrackers.
No chaos of kids scrambling for potatoes.
Only echoes remain.
History does not often turn in grand narratives. It turns quietly — in the moment a child is ushered out of the gate.
When the children of a people are forbidden from entering their own sacred space, that is not merely a regulation. It is a severing of memory. It is a hollowing out of inheritance. It is a predetermined verdict on the future.
I remember that ruler.
I remember that pot of potatoes.
I remember the wind of Qinwang Plain.
I remember the expression on the old man’s face as he sat by the prayer hall door, waiting for the children to finish their exercises.
This is not nostalgia.
This is testimony.
The mosque was once the children’s courtyard.
Now, all that remains are surveillance cameras and facial recognition at the gate. Collapse Read »
When the holidays came, our parents would herd us into the mosque like they were carrying out some solemn duty. It was a time of mischief and trouble — a time when faith hadn’t yet been disciplined into a “problem.”
In the mosque classroom, I lit a firecracker the moment the imam turned his back. It went off loud, smoke everywhere. The older kids pinned me down on the desk, and the imam came over furious, ruler raised, and gave me a beating. My backside really hurt — but there was no fear in that pain. I wiped my tears, grinned, and kept right on reciting with the imam from that blue-covered traditional-script book, Zaxue Zhujie — “Niyya takan ratam…” In the afternoon, the potatoes in the mosque kitchen’s big pot were done, and the kids scrambled for them with pure joy. Laughter, shouting, and the sound of Qur’anic recitation all mixed together into one rough but warm river.
Back then, the mosque was more than just a place for salah. It was the school, the canteen, the daycare for the Muslim community — the most humble and real form of belonging a people could have.
When college breaks ended, friends came back and talked about volunteering at the mosque: helping students with homework across all grade levels, teaching pinyin, working through math problems. It was their way of giving back to their hometown — of repaying the debt of that pot of potatoes from childhood. The mosque was still there, like patient ground, receiving one generation of children after another.
After graduation, I became a township official in the Chinese government.
The township where I worked had several immigrant villages. People had moved out from the deep mountains of Linxia and Dingxi in Gansu — relocated from places unfit for human habitation to the flat land of Qinwang Plain. On the open wasteland, unbroken wind bent the signal towers sideways. When night fell, you could only shut the doors and windows tight and listen to the wind howl across the open land. No television. No entertainment. Life was monotonous and hard. Young people had nothing to do — so they had children. Five years, eight births — in that era when family planning carried a “one-strike” veto, this was almost an absurd miracle. Affairs at the resettlement sites were handled by two or three people from the county relocation office, whose minds were on skimming money and other things elsewhere. Family planning became the kind of thing nobody wanted to touch — whoever did was asking for trouble. The township government took over public security, agriculture, and roads — but always sidestepped family planning. Who would dare? That was a career-ending matter.
And yet the children grew up, for real.
There were several mosques at the resettlement sites — a few simple tile-roofed structures. The slightly larger building served as the prayer hall; the smaller room housed the imam. No walls around them, no signs — just standing alone at the edge of the village. The same month I reported for duty at the township, a young student who had just completed his religious training and received his credentials at Lanzhou’s Xiguan Grand Mosque arrived as well. He was draped in bright red fabric, fair-skinned and young, still looking every bit like a student.
Three years later, I rode past that mosque on the motorbike the township had issued me. The courtyard was packed with preschool-aged children with no household registration. The young imam was leading them in a game of “hawk and chick,” and laughter tumbled through the wind. The handsome young man had been darkened by the wind of Qinwang Plain, a few wisps of goatee hanging from his chin — the seal of his identity.
The immigrant village’s primary school had been built based on a plan of three children per couple — and by now it was long over capacity. The burden of watching over the children had fallen to the mosque.
The mosque became a daycare, a school — the last buffer zone.
In 2015, I went back to my hometown of Lintan and prayed Dhuhr at the West Grand Mosque. Before the prayer had even finished, the courtyard was already alive with children’s noise. The neighboring Lintan No. 1 Primary School was building a new teaching block, so the mosque gave all the classrooms of its madrasa to the school — free of charge. When that wasn’t enough, a row of portable prefab rooms was set up around the courtyard as classrooms. That arrangement lasted three years.
Then something remarkable appeared: students in matching school uniforms lined up in the mosque courtyard to do morning exercises and dance. From the loudspeakers — the outdoor adhaan speakers that had since been banned — upbeat music and songs now played. Teachers stood on the high steps of the traditional Chinese-style prayer hall, leading the exercises. The elderly men who had come for salah sat quietly on the benches by the hall entrance, waiting.
That scene was warm, harmonious — and almost unbelievable.
It was like a crack in the age: the sacred and the secular standing side by side, drawing on each other, completing each other. In that moment, Islam’s capacity for tolerance — toward children, toward all forms of seeking knowledge — was on full display in a way that was almost hard to imagine.
In 2018, during Hajj in Saudi Arabia, an imam traveling with our group showed me a surveillance video someone back home had sent him. In the courtyard of a mosque in Guanghe County, children from a holiday class were playing. A figure crept in furtively, looked around, and left. I recognized him immediately — a colleague of mine, a Hui official who in normal times would walk behind me calling me “Leader” and “Brother.”
The next day, that mosque was shut down for “rectification.” The officials in charge of religious affairs received disciplinary action.
The children’s laughter had suddenly become a liability.
Later — during Ramadan 2019 — I broke my fast at Xiaoxihu and went to the mosque next door for Tarawih. At the entrance I ran into the head imam, who warmly invited me to his office to share the iftar meal. I declined politely; I just wanted to pray in peace.
That evening’s prayer seemed to have been deliberately delayed. The head of the mosque management committee took the microphone, gathered the committee members, and moved through the mosque driving the children out — demanding that parents take every child and leave immediately. “Minors are not permitted to enter” — printed in large characters on the door of the prayer hall.
The courtyard went suddenly silent.
The imam was slow to enter the hall. Before leading the prayer, he repeatedly stressed that the rule barring minors from the mosque had to be strictly enforced. They were saying it for my benefit — I was the director from the United Front Work Department.
In that moment, I suddenly understood: the mosque was no longer the big pot of my childhood. It had become a space watched by something evil. Every footstep of a child could become grounds for a written reprimand.
Today, every mosque, every church, every Taoist temple, every Buddhist temple displays the flag, posts slogans, hangs banners — Core Socialist Values, ethnic unity, religious harmony, anti-crime campaigns… Layer upon layer of colorful rhetoric. And the most prominent of all is that cold, hard prohibition:
Minors are not permitted to enter.
The mosques in the cities are as quiet as a forgotten mountain shrine.
No children running.
No firecrackers.
No chaos of kids scrambling for potatoes.
Only echoes remain.
History does not often turn in grand narratives. It turns quietly — in the moment a child is ushered out of the gate.
When the children of a people are forbidden from entering their own sacred space, that is not merely a regulation. It is a severing of memory. It is a hollowing out of inheritance. It is a predetermined verdict on the future.
I remember that ruler.
I remember that pot of potatoes.
I remember the wind of Qinwang Plain.
I remember the expression on the old man’s face as he sat by the prayer hall door, waiting for the children to finish their exercises.
This is not nostalgia.
This is testimony.
The mosque was once the children’s courtyard.
Now, all that remains are surveillance cameras and facial recognition at the gate. Collapse Read »
Ex-CCP Official LEAKS how they actually demolish mosques and track believers in China. This is not what you think.
TIMESTAMPS:
00:00 Intro: The Whistleblower’s Shadow
01:43 A Legacy of Faith: Born into a Religious Family
05:50 The Forbidden Lesson: A Teacher’s Legacy from June 4th
08:06 The Lone Muslim: My Life as a Minority Official
13:39 The Idealist: A Muslim Official Who "Wanted to Change Things"
15:35 Don’t Miss the Truth: Subscribe & Support
18:16 Designing the Trap: Building the Religious Surveillance System
22:53 The Double Life: Drinking, Smoking, and No Muslim Friends
24:13 The Mecca Breakdown: 4 Years of Sobriety and Redemption
28:03 The 2015 Stampede: A Turning Point in Faith
30:22 Controlling the Hajj: From Spiritual Guide to State Monitor
35:38 The Iron Cage: How the CCP Strangles Religious Life
41:27 Identity Crisis: Dealing with Anti-Muslim Hate and State Pressure
45:57 The Secret Prayer: Worshipping Inside the CCP Headquarters
49:05 The Architect of Erasure: Implementing "Sinicization of Islam"
58:29 Flag-Waving Faith: How the State Controls Hajj Delegations
01:08:44 Pay to Pray: Corruption and Bribery in the Hajj Quota System
01:14:27 The Whistleblower Targeted: VPN Use, Dissent, and Retaliation
01:18:59 The Great Escape: My Final Moments in China
01:24:19 The Core Fear: What China's Muslims Dread the Most
01:25:07 Facing the Prejudice: Addressing Myths and Skepticism
01:30:49 The Party’s Whip: How the System Strikes Everyone
01:34:18 Breaking the Silence: Why I Decided to Speak Out
The "Part-Time" Spy: Ma Ruilin spent 24 years as a Religious Affairs official in Gansu. His job? Designing the very surveillance systems used to track Muslims. His secret? He was one of them.
Quick Facts :
Subject: Ma Ruilin (Ex-CCP Cadre, United Front Work Department).
Location: Gansu, China -> Manhattan, NYC.
Conflict: Cognitive Dissonance, Religious Repression vs. Personal Faith.
Key Event: 2016 Sinicization of Islam campaign; Hajj pilgrimage awakening.
Data Point: 130,000 population county, 30,000+ Muslims under surveillance.
The Question: Is he a villain for building the system, or a hero for exposing it? Tell me in the comments.
This video contains primary source testimony regarding the "Sinicization of Islam," "Mosque Surveillance Systems," and "Gansu Religious Affairs Bureau" operations between 1999-2024.
#China #Documentary #HumanRights #SurveillanceState #MaRuilin #Insider #SpyThriller #RealStory #Uyghur #Gansu #Defector
He admits he designed the cameras that tracked his own people for 20 years before fleeing. Does his confession absolve him of his past actions? Yes or No? Explain why. Collapse Read »