Al'Gharb-Al'Andaluz

MUSLIM SORTELHA

2011-08-30T10:01:00.000-07:00

In a recent trip to the northern historic village of Sortelha in the North East of Portugal, we came across what we were looking for.

There were some references in old books to a street named "the Mosque street" in portuguese "Rua da Mesquita". We went hunting for this one and we found it! there were also references to a house with the Crescent etched in stone above one of the entrances but we could not find this. througout the last decades there have been lots of "requalification"and rebuilding of this little town now aiming more than ever to tourism, and probably some fo the muslim references succumbed to this. Anyway we found the Street where the mosque was supposed to exist.
enjoy the photos of this beautiful place.

Books

2010-06-04T14:09:00.000-07:00

سلام عليكم

I just found these books on the arquimedes books website:

http://www.arquimedeslivros.net/index.php?cPath=110

they are basically avaiable from this website and most of them are published by the excellent hugin a publisher dealing mostly with spiritual/alchemical/religious titles.

Only in Portuguese:

this is the result of an international symposium on culture and literature in the Gharb-Al-Andaluz (Portugal during Muslim rule):

This one is an excellent work of the renown historian Santiago Macias on the Islamic period of Mertola-a small village in the south of Portugal where still nowadays you can see the mirhab on the church that was built upon the mosque.

This is an old book on the influence of arabic language in the folklore of a southern area in Portugal surrounding the village of Serpa. specifically focusing on the herdsmen language.

This is a Classic from the Great Adalberto Alves: Qalbi Arabi (My heart is arab):

A Very interesting study on the Muslim Community of Lisbon in the XIV and XV centuries.

This is an interesting study on the Jews of Islam, the two abrahamic brothers.

A Specific study on the Ceramics of Islamic Portugal.

In a time when the Christian Kings of the North could barely sign their own names in the South, Portugal was populated by great sages, walids, teologians, philosophers, jurists and poets. this is the Theological and juridical writings of one of those men. the Great Abul-Walid Al-Baji (the one from Beja-an important city in the south of Portugal)

Ma-Salaama!

An Old Masjid???

2008-12-10T13:25:00.000-08:00

Salaam aleikum!
O Altinho-Ermida de São Gens/Nossa Senhora da Guadalupe in Serpa

This is one of those contructions that if it didn't have the Christian cross I would swear it was a Mosque, notice the 2 round domes, the archs and even the tower of the minaret!!! I don't know when exactly this one was built but it seems to me another Christian Church built on top of an old Mosque as it was popular to do at the time of the reconquest. Not Only Serpa was an Area deeply into Moorsih/Muslim territory but also it was an important centre of commerce of the Alentejo. Nowadays there is a Geodesic mark on top of the minaret people seem to believe that it wasn't a minaret but a watchtower (in portuguese: torre de atalaia) to be honest I've got my doubts...It looks really an old masjid to me...check the Photos

Some posters of Activities related to the Gharb

2008-12-03T13:38:00.000-08:00

Salaam Aleikum Wa Rhamatullah Wa Barakatu!
This is a small collection of posters of activities related to the Al-Gharb Al-Andaluz.
The First is the announcement (and the cover as well) of the collection of stamps by the Portuguese Post that celebrate the great Al-Gharb Al -Andaluz and the deep marks that were left in and outside ourselves.

this second one is an archeology course on the Gharb Al-Andaluz...

This is the Classic Mértola Islamic Festival that happens every 2 years. 2009 is the next year and it should be around May!

This is an exposition of islamic ceramics from the small town of Cacela in the south of Portugal

This is a Poster of the 6th Archeologists Convention on the Gharb Al Andaluz...

happening in Silves (Xelb)

This is the poster of an homage to the great muslim geographer Al'Idrisi and to the historian Mahmoud Ismaili by 2 towns in the south of Portugal.

A Mix of Amulets, Coins Architecture and stamps...

2008-11-26T06:53:00.000-08:00

Continuing with the architecture here we have the Moçarabe church of Lourosa possibly a mosque before:

Another Morabit of Ferreira do alentejo nowadays a small chapel.

The New mosque of Odivelas (Wadi velas'?)

Aisha Sidique.

The CTT company the Portuguese Post Company decided to honour the glourious Al'Gharb Al Andaluz with a collection of commemorative stamps named "Arabic Lisbon-Lisboa Arabe":

here´s one of them:

And here´s the whole collection of 6:

these next are details of amulets and coins from the Islamic period kept in Museum and private collections...

this one is from the Museum in Serpa:

These are coins in a private collection'they are from the almohad period

More coins, these ones coined in Xelb from the almohad period.

An interesting painting based on a poem by Al'Mutamid the muslim Poet and King of Baja (Beja) who was born in Xelb (Silves) and where he spent most of his Childhood.

the translation would be something like:

"Give my salute oh Abu Bakr to those dear places of Silves and tell me if they miss me as much as I miss them..."

An interesting inscription in Évora (Al'Yabura)

a muslim amulet with some Quranic writings to give protection to its user.

The Moorish Architecture and the People

2008-11-26T05:19:00.000-08:00

This is a selection of some interesting muslim/moorish architecture of Portugal (AL'Gharb'Al'Andaluz)

This is Évora, an important city of the Gharb Al'Andaluz:

Castro da Cola was an old celtic village with later islamic occupation as the archeological findings seem to demonstrate:

Another perspective of the Castro da Cola.

A Picture of the Muslim Castle of Monsarraz:

This is the Moorish well of Alhos Vedros:

Another Moorish Castle, this time Noudar, Close to Barrancos by the Spanish border:

A Detail of the Noudar´s Castle:

Castro de Marraxique (note the typical north african name similar to Marrakesh)

The islamic pathwalk of São Brás de Alportel:

The Arabic Room of The Oporto Stock Exchange:

The Moorish house of Óbidos:

The Awarded (Prémio Valmor) Moorish house in Lisboa (Al'Ushbuna):

The Islamic southern town of Cacela, where the old muslim wall still exists:

The Classic "Praça de Touros do Campo Pequeno" built in a imposing moorish arquitecture style:

The Moorish Castle of Aljezur, probably one of the places well known to the great Ibn Qasi (ra)

The Muslim well of Silves (Xelb) today part of the islamic museum there.

A detail of the Moorish Castle of Al'Shantarin (nowadays Santarém):

A classical arabic door at the Castle of "Castelo Rodrigo" in the North of the Gharb Al Andaluz.

An Amazing detail of the Medina of Olhão (Al'Ayn-the Eye). note the typical north'african moorish maze of cubic buildings in a harmoniously chaotic pattern.

Coimbra the entrance to the Medina. Still called nowadays "The Medina´s Gate":

A new building in Xelb (Silves) which will house the "House of Islamic Culture"-this is Portugal waking up to his islamic heritage! Alhamdullilah!

Same building an outside perspective:

And again:

In Al'Sintara (Sintra) there is this beautiful building just in front of the masonic Quinta da Regaleira in a typical arabic fashion with some arabic writing at the entrance. beautiful!:

The Oporto Moorish House:

And Alfama one of the classic old moorish neigbourhoods in Old Lisbon. According to some the name means "warm springs":

A reference to the architecture without a reference to the people would be empty....

old working class ladies from the southern province of alentejo, one of the areas with stronger islamic presence. note the similarities between their traditional dresscode and the shia muslim dresscode.

a young portuguese lady with the typical portuguese "hijab" from the very same province as the old ladies in the previous photos.

Coats of Arms of towns and Villages with Moorish designs

2008-10-22T04:25:00.000-07:00

Casa Do Alentejo em Lisboa ( Al-Ushbuna)

2008-10-22T03:44:00.000-07:00

The Casa do Alentejo is a meeting place for the people from the historic province of Alentejo (além Tejo = beyond the Tagus) who live in Lisbon,This beautiful building is hidden behind a rather unprepossessing exterior.

The main function of the Casa do Alentejo is to introduce the country region to the capital and to cultivate its unique culture. The people from Alentejo moved into the Palácio Alverda in 1932.

The building is notable on account of its unusual interior. The palace dates from the last quarter of the 17th C., but its current appearance is a result of considerable alterations carried out in 1918. The Moorish looking covered inner courtyard with a small fountain in the center is impressive. Copies of the original architectural features give some impression of the Arab influenced Mudejar style which is to be found in southern Spain and Portugal particularly in southern Alentejo.

Enjoy these beautiful pictures which continuously remind me of Alhambra.

toponímia árabe em Portugal

2008-10-17T05:16:00.000-07:00

Porta da Vila in Faro فارو

This is a list from wikipedia of names of villages, cities and councils from Portugal that derive directly from the Arabic

Esta é uma lista de nomes de cidades, vilas e freguesias portuguesas em árabe (sendo que em algumas situações o nome actual deriva directamente do topónimo árabe).
Povoação portuguesa
Nome árabe
Alandroal
Albarraque
Albarrol
Albufeira
al-Buhera
Alburitel
Alcabideche
al-Qibdhaq
Alcácer do Sal
al-Qasr-al-Baja ou al-Qasr abu Danis (قصر أبي دانس)
Alcáçovas
al-Qasba (fortificação)
Alcafache
Alcafozes
Alcains
al-Kanisa (igreja)
Alcanede
Alcanena
Alcântara
al-Qântara (ponte)
Alcantarilha
diminutivo de al-Qântara (ponte)
Alcaria
al-Qariya (vila)
Alcobaça
al-Qubasha (carneiro); também pode derivar do latim Helicobatia
Alcobertas
Alcochete
Alcoentre
Alcofra
Alcoitão
Alcongosta
Alcorochel
Alcôrrego
Alcoutim
derivado do latim Alcoutinium, manteve-se durante a ocupação muçulmana
Alcôrrego
Alfama
al-Hamma (fonte, lugar de banhos)
Alfarelos
Alfarrobeira
Alfeizerão
Alfena
Alferce
Alferrarede
Alfornelos
Algarve
al-Gharbe (o ocidente)
Algés
al-Jeis
Algeriz
Algoz
al-Ghuz (ﺰ‎ﻐ‎ﻠ‎ا )
Algueirão
al-Gar (gruta, caverna)
Alhandra
al-Hamma (fonte, lugar de banhos)
Aljazede
Aljezur
al-Jazirah (ﺮ‎ﺰ‎ﺠ‎ﻠ‎ا ilha, península)
Aljustrel
al-Lustr
Aljubarrota
Almacave
al-Mugabar (cemitério)
Almaceda
Almada
Hisn al-Madin (حصن المعدن, literalmente castelo [hisn] da cidade [al-Madin])
Almancil
Almargem do Bispo
al-Marje (prado)
Almagreira
Almeirim
al-Mairim (talvez um antropónimo)
Almendra
Almendres
Almodôvar
al-Mudawwar (المدوّر)
Almofala
Almoster
al-Monasterium (contracção do artigo definido árabe al- com o substantivo latino monasterium)
Alpalhão
Alpiarça
Alportel
Alqueva
Alqueidão
al-Qaiatun (tenda; passagem estreira)
Alvados
Alvaiázere
al-Baiaq (falcoeiro)
Alvalade
al-Balat (campo murado)
Alvelos
Alvendre
Alverca
al-Birka ou al-Borka (pântano)
Alviobeira
Alvito
Alvite
Alvites
Alviela
Alvor
Albur
Alvorge
al-burj, (البرج, a torre)
Alvorninha
Arrábida
Atianha
Azeitão
Azinhaga
Beja
al-Bajah az-Zayt (باجة الزيت)
Bensafrim
Benfica
Bobadela
abu 'Abd Allah (أبو عبد الله, filho do servo de Allah)
Cacela
Hisn-Qastalla
Cacém / Santiago do Cacém
al-Qashim (divisão)
Caia
al-Qaya
Caneças
al-Kanisa (igreja)
Castro Marim
al-Qasruh
Coimbra
al-Qulumriyya (قلمريّة), ou mais raramente Kuwīmbrā (كويمبرا)
Elvas
al-Bash
Évora
al-Yabura (يابرة)
Façalamim
Actualmente, Santiago da Guarda. O nome anterior, muçulmano, significa "Foice do Amim".
Faro
al-Farun ou al-Harun (فارو)al-Uqshunuba [Ossónoba] (أخشونبة)Shantamariyyat al-Gharb [Santa Maria do Ocidente/Santa Maria do Algarve] (شنتمريّة الغرب)
Fátima
al-Fatimah (فاطمة)
Idanha
al-Antaniya
Juromenha
al-Julumaniya
Lagos
al-Zawiya
Lisboa
al-Ushbuna (الأشبونة) raramente al-Lishbuna (لشبونة)
Loulé
al-'Ulyâ (ﺎ‎ﻴ‎ﻠ‎ﻌ‎ﻟ‎ﺍ‎)
Marachique
Marajiq
Marvão
Marwan (مروان), de Ibn Marwan
Massamá
al-Massamah (que está no alto; lugar onde se toma boa água)
Mértola
al-Martulah (مارتلة)
Messejana
al-Masjana (cárcere, prisão)
Monsanto
Munt Shiyun (do latim Mons Sanctus)
Moscavide
al-Masqba
Moura
al-Manijah ou al-Maura
Odeceixe
Odeleite
wadi-Lait
Odemira
al-Uadhra
Odiáxere
Odivelas
wadi-Bala'a
Olhão
al-Hain
Oriola
Uryūlâ (أريولة), Ūryūlâ (أوريولة)
Paderne
Bantar (ﺮ‎ﻄ‎ﻨ‎ﺑ‎)
Palmela
Balmallah (em nome de Allah, بسملة)
Portimão
Burj Munt (Monte da Torre)
Porto
Burtuqal (برتقال), ou mais raramente, Ūbūrtū (أوبورتو)
Queluz
Qâlluz (vale da amendoeira)
Ribeira de Alcalamouque
Sacavém
aš-Šaqaban (شقبان)
Sagres
Saqris
Santa Iria de Azóia
al-Zawiya (الزاوية) [al-Taytal]
Santarém
as-Shantariyn ou Santaryn (شنترين) ([cidade de] Santa Iria / Santa Irene)
São Brás de Alportel
Šanbras (ﺲ‎ﺮ‎ﺒ‎ﻨ‎ﺷ‎)
São Miguel de Alcainça
al-Kanisa (igreja)
Segura
Šaqūrâ (شقورة)
Serpa
Shirba
Silves
as-Shilb (شلب)
Sintra
as-Shantara
Tavira
at-Tabira
Terena
at-Talanna
Tunes
at-Tunis (تونس)
Vila Franca de Xira
as-Shirush
Regiões:
al-Gharb al-Andalus , o ocidente (garb) da Península Ibérica (andalus). Deu origem aos nomes do Algarve e Andaluzia.
Rios:
al-Uadi-Ana, Rio Anas (Uadi=Rio em Árabe): Odiana / Guadiana
al-Uadi-Taghr, Rio Tejo

قلمريّة Coimbra and Al'Manijah (Moura)

2008-10-17T04:11:00.000-07:00

Al'Qulumriyya (Coimbra) - قلمريّة

In Coimbra, probably the 3rd City in Portugal in terms of importance and a tremendous centre for knowledge with ancient universities, there is an interesting monument the "Sé Velha de Coimbra" built in a romanic style in 1162.

This important portuguese romanic monument has an interesting arabic inscription close to one of its gates.

In the north wall of the building close to the Gate of Santa Clara it is still possible to see a marking arabic inscription probably written by one of the muslim masons.

It reads like this:

«I wrote (this) as a permanent record of my suffering; my hand will perish one day, but greatness will remain»

The quality of the photo is quite bad but I am endeavouring some efforts to get a better one, where is possible to read the arabic with clarity.

In Portuguese:
Templo Românico de 1162, considerado uma das mais belas peças do Românico Português. No muro norte, junto à Porta de Stª Clara, é ainda visível uma inscrição em árabe coeva do período construtivo da Sé. A inscrição é, a todos os títulos, marcante: "Escrevi isto como recordação permanente do meu sofrimento. A minha mão perecerá um dia, mas a grandeza ficará."

dá arrepios...Qalbi Arabi!

Al'Manijah (Moura)

From the lands of the South comes the Legend of Salúquia a moorish Princess (daughter of the Vizir Abu Hassan) who jumped from the high tower of the Castle of AL Manijah (nowadays Moura) after knowing that her lover was killed by the Christians while in the way for their marriage. With a broken heart and to avoid being caught by the Christians, Saluquia jumped from the Tower shocking the whole village and giving birth to a legend that still exists in the minds and hearts of the people of this land. The Coat of Arms of the Village of Moura (direct translation: Moorish lady) makes reference to this happening...

The Village still has a Moorish sector composed of 3 streets, a moorish well and one alley (Check picture) built in medina style. There is a small arabic/islamic museum worth visiting!

in the picture below is the tower of Saluquia from where the Princess Jumped almost 1000 years ago.

another important picture is the one of the Torre de Taipa, a military fortification built in arabic style and incorporated in the Castle of Moura

Morábitos de Portugal

2008-10-15T12:36:00.000-07:00

Bismillah'Ir Rahman Ir Rahim

This is just a selection of some morábitos (marabut), small constructions normally used by Sufi shaykhs ad their muridins as retreats (khalwa) for spiritual development, later used and abused unfortunately by the Church as deposits of icons and little Chapels. Portugal seems quite rich in terms of these islamic constructions.
In my research Iºve came across Morábitos in Alvor, Évoramonte, Monsaraz, Ferreira do Alentejo, Montemor-o-Novo,Mértola, Cabo Espichel, Beliche, Miomães and Murfacém(Trafaria-Almada). It is a shame that so few still preserve elements of its original intent. Nevertheless a record of beauty...

Ibn Marwan Marvão اش ص ؤ اث

2008-10-15T11:51:00.000-07:00

Ibn Marwan

Ibn Marwân (‘Abd al Rahmân Ibn Marwân ibn Yūnus, also known as Ibn al-Djillīqui or "Son of a Galician") (d. c. 889), was a Iberian Sufi Muladi whose family had come from northern Portugal and settled near Merida.

In 868, leading a host of Muladin and Mozarabs, he rebelled against Emir Muhammad I of Córdoba and after a heroic resistance he got honourable surrendering terms from the Emir and was given Badajoz whom he started to fortify.

Knowing of an incoming attack by the Emirate forces, he fled northwards settling in the castle of Karkar (now Carquere, near Lamego, Portugal). Afterwards, at Ibn Marwân’s request, king Alfonso III of León sent him auxiliary troops and the combined army defeated the Emirate forces. Returning to Badajoz, now a well fortified city, he established his rule throughout the whole of the Al'Garb Al'Andalus.

Between 876 and 877 he also erected the Castle of Marvão, in Portugal, a place already known in the 10th century as Amaia de Ibn Maruán or Fortaleza de Amaia.
His dynasty lasted until 930.

References:

VELOZO, Francisco José (1969), Um Muçulmano Precursor da Independência Portuguesa: Bem Marvão, o Galego in O Islão, n.º 5, Agosto.
CAMPOS, José A. Correia de, Monumentos da antiguidade árabe em Portugal, pp. 111-112.
Retrieved from "http://en.wikipedia.org/wiki/Ibn_Marwan"

The Council of Marvão (Marwan) publishes the excellent magazine Ibn Marwan dealing with social, archeological, popular and religious aspects of the village of Marwan. Another Portuguese village proudly moorish!

Portuguese:

Abd'Al Rahman Ibn Muhammad Ibn Marwan Ibn Yunus Al Djillîqî (algo como Abderramão filho de Maomé filho de Marvão filho de João o Galego), de seu nome completíssimo, conhecido por Ibn Marwan (ou Ibn Maruán), o Galego, foi um muladi sufista que, no último quartel do século IX, se rebelou contra o emir de Córdova, tendo criado o seu próprio reino, com capital em Badajoz. Reza a história que a Fortaleza de Amaia, também conhecida, no século X, como Amaia de Ibn Maruán (e, posteriormente, como Marvão, apenas), lhe servia de refúgio estratégico, sempre que não se sentia seguro na sua capital.

A fundação (Al Mossassa) das duas localidades foi celebrada em dois momentos distintos, em Badajoz e Marvão, com eventos vários, como conferências, animação de rua, comércio tradicional medieval das culturas co-existentes ("Mercado das 3 Culturas"), exibições e workshop de dança do ventre, espectáculos de serpentes e de falcoaria, actividades para crianças, passeios de burro, animais exóticos e da quinta, artesanato de cariz islâmico, comidas, bebidas e música

Until now of they have published around 14 numbers of this magazine with older issues avaiable online (portuguese only) .

The Village or Marvão organizes with the Spanish City of Badajoz (Batalyaws) the yearly festival AlMossassa where both communities celebrate their glourious arabic and muslim past: below there are some posters of previous editions...

The Moorish Castle of Ibn Marwan (Marvão):

and Ibn Marwan (Abd al Rahmân Ibn Marwân ibn Yūnus Ibn al-Djillīqui )...the man himself...May Allah (swt) be pleased with him!

these photos were taken from his statue in Badajoz (Spain):

Sintara(Sintra)

2008-10-13T01:20:00.000-07:00

Just a quick note to show some very beautiful aspects of Sintara (Sintra) which was an important and strategic town for the moors of Andaluzia. It is still possible to find some gems of this noble heritage in the area.

Although some of this architectural curiosities date from later periods they nevertheless reflect the deep impact of the moorish presence in the arts and in the psyche of the christian conquerors. The Village's coat of arms is a quite clear example of that.

"The Village Palace"-Palácio da Vila:

Fonte dos Passarinhos: The bird's fountain erected in the year1835 in a moorish style and with arabic inscriptions:

Palácio da Pena:The Palace

The Moorish Castle:

Something tottaly different: The Map of Hish Turr (Torrão)'see previous blog:

And another small historical village where there was a masjid (mosque) - Sortelha:

قصر أبي دانس Al Qasr Abu Danis/Alcácer do Sal

2008-10-03T05:40:00.000-07:00

قصر أبي دانس

(Al Qasr Abu Danis/Alcácer do Sal)

Check on the links section the islamic heritage of Alcácer do sal ' Al Qasr Abu Danis.

and check this amazing video on this website, it is about the village of Torrão (Hisn Turrus) close to Al'Qasr in Southern Portugal.
A place that had one of the most important mussalas (open air mosques) of all Portugal and perhaps iberia.

http://tv1.rtp.pt/multimedia/index.php?pagURL=arquivo&tvprog=1115&idpod=17609&formato=flv&pag=arquivo&pagina=0&data_inicio=&data_fim=&prog=1115&quantos=10&escolha=

Adalberto Alves and Shanta Maryam Harun

2008-10-03T03:40:00.000-07:00

As Salaam Aleikum!

Just some more posting on the importance of Adalberto Alves for the rediscovery of our blood.one of his great books on Islamic Mysticism in the Al-Gharb is the "Portugal e o Islão Iniciático" which again revolve around 2 paramount figures of Islamic Portugal Al'Muttamid the King of Baja (Beja) and Ibn Qasi (ar) the Sufi Master. Again there won't be an english translation of this text...well probably it should be something for the new generations rediscovering their golden past to do. volunteers???

Another interesting book by Adalberto Alves which the theme is not Portugal but through its shia links has more to do with us that what we think - Iran. The country of Rose Gardens.

I just got this one from one of the links in this blog, it is a photo from a street in Shanta Maryam Harun (modern Faro), one of the last cities of the south to be lost to the christians...good to know that it still preserves some pride in its Islamic heritage!

IBN QASI (ar) part 1

2008-10-01T04:43:00.001-07:00

Few Figures in the islamic History of Portugal seem so intriguing as Ibn Qasi(ar), the Sufi Master from Al'Rihanna (Arrifana). The man who led a Sufi revolt against the Almoravid central Power. A man who clearly shows the Shia influence in the AlGharbian Sufi themes.

Together with a group of Muridin this Master took The South of Portugal by assault in a mix of Theology, Poetry, Mystical experiences and Holy war.

Branded as an herectic by many, as a traitor by others, Ibn Qasi (ar)was probably all this but much more, His Magistral Treatsie -"the removal of the sandals" an allusion of Allah's command to Musa (Moses) (as) granted him the admiration of the Sheik Al akbar (Ibn Arabi)(ar) who saw in him a Master of High Maqama (station). Ibn Arabi (ar) devoted some of his writtings to Ibn Qasi(ar) in the form of commentaries.

I intend to develop this theme in here, as he his an unmissable piece in the Islamic Portuguese Puzzle.

For now I am showing on the left the cover page of a thesis wrote some decades ago in aUS University on his History and his Revolt against Central Power which would have repercurssions in the formation of Portugal separating the AlGharb from the Central AlAndaluz, therefore paving the way in the south to the separation of what would become Portugal to what would become Spain. A similar Job was being done in the northern Christian Lands where Afonso Henriques (mentioned by arabic sources as the Ibn Al Riques) was fighting against the Castillian Kings for the Independence of Portugal.

Just some years ago the Council of Mertola (Martula) city conquered by Ibn Qasi(ar) who ruled it at least for 2 years built a statue in commemoration of this huge figure in the history of Southern Portugal.

There is worth mentioning as well a beautiful book written by Adalberto alves (see mention to him in this blog) on Ibn Qasis' Philosophy. (ar)

The translation of the book title would be something like "The Sandals of the Master" a clear reference to Ibn Qasi's(ar) treatsie "the Removal of the Sandals", this book revolves around Ibn Qasi's Philosophy, Sufism and History.

Once again we are all in debt towards Adalberto alves who also included some excerpts of The Masters book which some copies still exist in Turkish Museums. "Khal al- Na 'layn" is the arabic original for "the removal of the sandals" which is a metaphor for the removal of material goods and desires, for the removal of the dunya's veil from our eyes. Some scholars point out the possibility of also mentioning the idea of removing duality (a pair of sandals) therefore of affirming Tawid the Unity of Allah and the Unity of Being (Wadhat al Wujud)-One of the most basic Sufi tenets in most of the Sufi silsilas or branches.

Ibn Qasi had according to many premonitive powers, one of his earlier texts seems like a chilling vision of what was to come, it is a chronological description of his uprise (which was devoid of material inetrests-nor seet or bitter), of his consagration and in the month of Jumada his death in the year 546 A.H....

"From the Safar's Moon a power came to me
which wasn't sweet or bitter
In the months of Rabi i had the Position
from where I got my fame
And in Jumada at least will end
this pain that time will erase"

Fatima (As), Shia Gnosis and Portugal

2008-09-30T12:22:00.000-07:00

Fatima (as) besides the name of the daughter of the Prophet (saw) and the wife of the gate to the Prophet-Ali (as) is the name of a small Portuguese town close to Ourem and Tomar. Since early christian times (or even before) the area was recognized as "spiritually special", this fact being proven by the presence of the Templar Knigths in the area (Tomar) as well as other religious-militar orders.

But it seems that these were not the first to recognize the spirituality of the Place. Centuries before the Fatimid Moors who were the main part of the algharb moors (shia-ismaili) recognized this energy in those places and therefore the name of the town. What to Shia Moors looked like Fatima probably to Christian Knights looked like Mother Mary. The possibilities and speculations about what phenomena appears or appeared in that area are inumerous, but probably no one like the Professor Moisés Espírito Santo studied the issue in such depth.

In his book "As aparições de Fátima e os mouros Fatimidas"(the Fatima Apparitions and Fatimid Moors) - Moisés establishes links that no one ever dared to pronounce or write.

The initial theme of Moise's book were the islamic minorities (shia and ismaili) that advanced through the mediterranean and the iberian peninsula during the middle ages. Along the way the author sarted to understand the existence of elements of shia gnosis (irfan) of the IX-XII centuries in the reports of the modern visions (1917) of Mother Mary of Fatima in Cova da Iria.

A strange crossroad. The author decided therefore to research those elements. Using historical documents, Ethnology, ethnolinguistics and theological elements, the author breaks down the Shia (Fatimid) theological concepts of the IX-XII centuries along with the visions of 1917 at Fatima.

The author discovers a common identity at a historical, toponimical and other levels. We are therefore facing an incredible enigma taking in account the little we know about these Mother Mary/Fatima apparitions.

This is an incredible book which i don't believe there is a translation to english.

In Portuguese:

O projecto inicial deste livro eram as minorias islâmicas (xiitas ou fatimidas) que o Mediterrâneo e a Península Ibérica conheceram na Idade Média. Pelo caminho, o autor apercebeu-se da existência de elementos da gnose xiita dos séculos IX-XII nos relatos das visões da Cova da Iria (1917). Uma estranha encruzilhada. Não abandonou esses elementos imprevistos e abriu uma pista nova… para Fátima. Apesar desta ampliação, as investigações são autónomas: os leitores tanto poderão descobrir os berberes que invadiram a Península em 711 e entraram em conflito com o Islão, como redescobrir Fátima…Segundo o modelo de análise transdisciplinar que é o do autor, associa-se neste estudo a História documental, a Etnologia histórica, a Etnolinguística e a Teologia. O autor procede, como num laboratório, à decomposição da teologia xiita (ou fatimida) dos séculos IX-XII por um lado, e das visões da Cova da Iria (1917) por outro. Descobre-se que há uma identidade comum: a toponímia da freguesia de Fátima e elementos etno-históricos referentes a Ourém e a Tomar demonstram que as aparições de 1917 foram uma repetição, porque houve, no espaço da actual freguesia, outras aparições de Fátima, no tempo dos Mouros que eram fatimidas. Deparamo-nos assim com um enigma insolúvel face aos nossos actuais conhecimentos.

Shukran Eduardo!

2008-09-30T03:23:00.001-07:00

A Blog about the arabic/islamic/muslim heritage in Portugal wouldn't be complete without a reference to the arts and to a a great name. A contemporary artist who fell in love with this rich heritage.

Eduardo Ramos is the name in terms of Portuguese Traditional music with a Arabic influence and a master of the "Alaude". He is an important presence every 2 years in the Islamic Festival of Mertola (Al-Martula). Eduardo is a Singer a Poet and a lover of the warm lands of the south of Portugal where the Islamic presence was felt stronger. A poet who incarnates the responsibility of carrying the legacy of Poetry of the Algharb-Alndaluz. A poet who loves other poets like Al-Muttamid who lived in Xelb (Silves) the exact place where Eduardo Lives.

Those who had the priviledge of being present in one of his shows know what i am talking about, his powerful voice entermingles with the Alaude overtones very often accompanied by his Son Tiago and his daughter Carolina who especialized in eastern dances.

A great man that must be known to the world.

A great man kindly transporting in his heart an amazing history of 1300 years of love, mysticism, poetry and courage.

May Allah grant him all his wishes!

Shukran Eduardo!

Portuguese Islamic Cities and Towns

2008-09-26T08:02:00.000-07:00

This is an Excerpt of an article by Dom Pedro de Alcazar on the
Moorish Place-names in Portugal

"...As one might expect, Moorish influence can be found in many aspects of mediaeval Portuguese life. One of them is the place names of central and southern Portugal. This is a gleaning of the Moorish names for places in Portugal, as given in AH de Oliveira Marques' History of Portugal.

To begin with, Portugal itself was called al-Gharb al-Andalus, or "Western al-Andalus", a fairly accurate name for where it is-the western edge of al-Andalus. The present Portuguese region called the Algarve, mainland Portugal's southernmost region, was the last bit of al-Gharb al-Andalus to fall to the Christians in 1349, and was actually the principality of Labla to its Moorish citizens.

When the Moors originally conquered most of the Iberian Peninsula, they divided the land into military marches, then subdivided the marches into kuwar, which were then split up into quran (not to be confused with the Holy Qu'ran). In many cases, they preserved the old Roman administrative districts, which were preserved by the Moors' German predecessors. The march which included most of modern Portugal was al-Thaghr al-Adna, the Lower March. Its capitol was either Marida (modern Merida) or Batalyaws (Badajoz).

There were eight kuwar in the Lower March:

Ukhshunuba (from the Latin Ossonoba);
Shilb or Xelb (Silves)'the Capital
Baja (Beja)
Yabura (Evora)
al-Ushbuna (Lisbon) The area around Lisbon was also called Balata.
Shantarim (Santarem)
Kulimriyya (Coimbra)
Antaniya (Idanha)
Quran: (NB: Some quran don't have Portuguese names. It's possible that these are ghost towns, created when the Moors left for Moorish principalities further south, or were taken as slaves during war or as a result of postwar debts.)

Other smaller places with correspondence to nowadays Towns were:

al-'Aliya (Loule)
Maura (Moura)
al-Juza (Aljezur?)
Qastalla (Cacela)
al-Ma'din (Almada)
Qaya (Gaia)
al-Mudura
Salubr
Sanbras
Al-QasrAbu Danis (Alcacer do Sal)
Saqris (Sagres)
al-Qibdas
Shanta Mariya (Faro*)
Halq al Zawiya
Shirba (Serpa)
Julumaniya (Juromenha)
Sintara(Sintra)
Kuriyya (Coria)
Tabira (Tavira)
Marajiq
Talamna
Martula (Mertola)
Yalbash (Elvas)* (so called because the ruling family were the Banu Harun, and H and F often were confused in mediaeval Portuguese, like Castilian)

Adalberto Alves

2008-09-26T06:59:00.000-07:00

Adalberto Alves: Shukram!!!

English:

Adalberto Alves was born on the 18th of July 1939. He has a degree in Law which he still practices. Adalberto studied Classical Guitar and Violin. He is a member of the National Geographic Society, The Pen Club, The Portuguese Society of Writers and the Lisbon Geographical Society. His interest in the muslim culture led him to study Arabic at the Universidade Nova de Lisboa. Adalberto has a deep interest in the history and arabic-islamic culture. He is connected with several institutions in this field: The Foundation for the Preservation of Arabic Memory, the Portuguese Centre for Islamic Studies and the Academy for Iberic-Arabic High Studies. He is a prolific writer with some of the best books in this area of research: the Muslim Portugal of andaluzian times. Below we have some of his books published by Assirio Alvim Publishers.

In Portuguese:
José Adalberto Coelho Alves nasceu no dia 18 de Julho de 1939. Licenciou-se em Direito, exercendo ainda hoje advocacia. Frequentou também o Conservatório Nacional e a Academia dos Amadores de Música, tendo estudado violino e guitarra clássica. É membro de instituições tão variadas como a Sociedade de Geografia de Lisboa, a National Geographic Society, o PEN Clube Português e a Associação Portuguesa de Escritores.O seu interesse pela cultura muçulmana levou-o a estudar Língua Árabe na Universidade Nova de Lisboa, curiosidade que se alarga à História e Cultura Árabico-Islâmicas. Neste âmbito está ligado a várias instituições, das quais se podem destacar a Fundação da Memória Árabe, o Centro Português de Estudos Islâmicos ou a Academia de Altos Estudos Ibero-Árabes, entre muitas outras.Entre os seus vários livros de poesia, contos e ensaios, podem naturalmente ser encontrados títulos dedicados ao mundo árabe, dos quais a Assírio & Alvim publicou O Meu Coração é Árabe, Arabesco — da Música Árabe e da Música Portuguesa, Al-Mu‘tamid/ Poeta do Destino e Ibn‘Ammâr Al-Andalusî — O drama de um poeta

Al-Mu‘tamid / Poeta do DestinoAdalberto Alves
Colecção: Documenta Poetica
Assírio & Alvim - 2004
Format: Edição Brochada

ISBN: 972-37-0389-0

Preço de Capa: 14€

Preço assirio.com: 11.2€

A book on the wonderful poet Al'Mutamid King of Beja

Ibn ‘Ammâr Al-Andalusî – O drama de um poeta Adalberto AlvesHamdane Hadjadji
Colecção: Documenta Poetica
Assírio & Alvim - 2000
Formato: Edição Brochada
ISBN: 972-37-0605-9
Preço de Capa: 13€
Preço assirio.com: 10.4€

Another amazing Poet of the Al'andaluz

Meu Coração é Árabe (A Poesia Luso-Árabe) (O)Adalberto Alves
Colecção: Documenta Poetica
Assírio & Alvim - 1998
Formato: Edição Brochada
ISBN: 972-37-0501-X
Preço de Capa: 18€
Preço assirio.com: 14.4€
A collection with dozens of Muslim Poets of the Al'Gharb Al'andaluz
Beautiful!

Arabesco (da Música Árabe e da Música Portuguesa)Adalberto Alves
Colecção: Penin sulares
Assírio & Alvim - 1989
Formato: Edição Brochada
ISBN: 972-37-0237-1
Preço de Capa: 8.5€
Preço assirio.com: 7.65€

A Portuguese brand of Islam -I

2008-09-20T15:18:00.000-07:00

Bismillah-Ir-Rahman-Ir-Rahim

Andaluzia was definitely a golden era for Islam. An era that left profound marks in the highest spheres of Islamic Theology, Mysticism, Phylosophy, Doctrine and Law. Beings Like Ibn Arabi the great Sufi Sheik sometimes refered to as Sheik Al-Akbar, The great mystical revolutionary Ibn Qasi and Poets Like Al-Muttamid were at the spearhead of a blossoming of arts, ideas and theological concepts.

The West of The Andaluz-the Al-Gharb which is nowadays Portugal was the birthplace of both Ibn Qasi and Al-Muttamid. Al-Lishbuna, nowadays Lisbon wasn't the capital but was already at the time an important Port and Cultural Centre where some sources indicate as one of the places where the Great Sheik Ibn Arabi studied.

The Al-Gharb was a meeting place for Jews, Christians and Muslims alike. A place of reflection and exchange. Probably both of these stimulated by the wide open Ocean. With more than 800km of Atlantic Coast Portugal cannot but face the Sea. And this was to be one of the most important and marking aspects of Portuguese Islam.

Any detailed study of Islam in Portugal will undoubtely reach this conclusion, the close association between Islam and the Wide open Ocean. Most of the ribats, the morabits and important Cities were located by the coast or with direct acess by river-Al-Lishbuna, Xelb(Silves), Al-Kasr (Alcácer do Sal) and Al-Murtula (Mértola)-which was considered the last port of the mediterranean sea with acess through the Wadiana (Guadiana River).

It is therefore logical that most of the Poets and Mystics would find solace in the contemplation of the emptiness offered by that huge blue-gree mass of water. In the absence of the Desert and its contemplative and empty character, Portuguese Islam found its Desert in the Ocean.

Not only did this Ocean offer an interesting religious practice but it also held an important comercial aspect to the lives of the community supplying it with goods and the opportunity to exchange them.

The Portuguese coast (especially in the south) is populated by old monuments that mark this brand of Islam in Portugal. Monuments that more and more we seem to come across as the archeological works progress. The Ribat Al-Rhihana (Arrifana) and the Masjid of Torrão in al'Kasr seem to be some of the most relevant findings.

Peak of Eloquence

2008-09-18T03:00:00.001-07:00

Yesterday night I was reading the Najool Balagah (Peak of Eloquence) by our beautiful Imam Ali (as) when I decided that I had to publish this in here. Imam Ali (as) 'the Lion of Allah' or the Gate to the Prophet (saw) was a unique being, an example of tolerance, respect, commitment and love towards the Prophet (saw). Through the Fatimid Moors his followers 'The Shia' populated the south of Portugal bringing his mystical message of unity with the One influencing all the Muridun, Sufis and Poets of the Al'Gharb'Al'Andaluz.
Enjoy!

SERMON 185

About the Oneness of Allah. This sermon contains principles of knowledge which no other sermon contains

He who assigns to Him (different) conditions does not believe in His oneness, nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him. He who points at Him and imagines Him does not mean Him. Everything that is known through itself has been created, and everything that exists by virtue of other things is the effect (of a cause). He works but not with the help of instruments. He fixes measures but not with the activity of thinking. He is rich but not by acquisition.

Times do not keep company with Him, and implements do not help Him. His Being precedes times. His Existence precedes non-existence and His eternity precedes beginning. By His creating the senses it is known that He has no senses. By the contraries in various matters it is known that He has no contrary, and by the similarity between things it is known that there is nothing similar to Him. He has made light the contrary of darkness, brightness that of gloom, dryness that of moisture and heat that of cold. He produces affection among inimical things.

He fuses together diverse things, brings near remote things and separates things which are joined together. He is not confined by limits, nor counted by numbers. Material parts can surround things of their own kind, and organs can point out things similar to themselves. The word⁽¹⁾ "mundhu" (i.e. since) disproves their eternity, the word "qad" (that denotes nearness of time of occurrence), disproves their being from ever and the word "lawla" (if it were not) keep them remote from perfection.

Through them the Creator manifests Himself to the intelligence, and through them He is guarded from the sight of the eyes.

Stillness and motion do not occur in Him, and how can that thing occur in Him which He has Himself made to occur, and how can a thing revert to Him which He first created, and how can a thing appear in Him which He first brought to appearance. If it had not been so, His Self would have become subject to diversity, His Being would have become divisible (into parts), and His reality would have been prevented from being deemed Eternal. If there was a front to Him there would have been a rear also for Him . He would need completing only if shortage befell Him. In that case signs of the created would appear in Him, and He would become a sign (leading to other objects) instead of signs leading to Him. Through the might of His abstention (from affectedness) He is far above being affected by things which effect others.

He is that which does not change or vanish. The process of setting does not behove Him. He has not begotten any one lest He be regarded as having been born. He has not been begotten otherwise He would be contained within limits. He is too High to have sons. He is too purified to contact women. Imagination cannot reach Him so as to assign Him quantity. Understanding cannot think of Him so as to give him shape. Senses do not perceive Him so as to feel Him. Hands cannot touch Him so as to rub against Him. He does not change into any condition. He does not pass from one state to another. Nights and days do not turn Him old. Light and darkness do not alter Him.

It cannot be said that He has a limit or extremity, or end or termination; nor do things control Him so as to raise Him or lower Him, nor does anything carry Him so as to bend Him or keep Him erect. He is not inside things nor outside them. He conveys news, but not with the tongue or voice. He listens, but not with the holes of the ears or the organs of hearing. He says, but does not utter words. He remembers, but does not memorise. He determines, but not by exercising His mind. He loves and approves without any sentimentality (of heart). He hates and feels angry without any painstaking. When He intends to create someone He says "Be" and there he is, but not through a voice that strikes (the ears) is that call heard. His speech is an act of His creation. His like never existed before this. If had been eternal it would have been the second god.

It cannot be said that He came into being after He had not been in existence because in that case the attributes of the created things would be assigned to Him and there would remain no difference between them and Him, and He would have no distinction over them. Thus, the Creator and the created would become equal and the initiator and the initiated would be on the same level. He created (the whole of) creation without any example made by someone else, and He did not secure the assistance of any one out of His creation for creating it.

He created the earth and suspended it without being busy, retained it without support, made it stand without legs, raised it without pillars, protected it against bendings and curvings and defended it against crumbling and splitting (into parts). He fixed mountains on it like stumps, solidified its rocks, caused its streams to flow and opened wide its valleys. Whatever He made did not suffer from any flow, and whatever He strengthened did not show any weakness.

He manifests Himself over the earth with His authority and greatness. He is aware of its inside through his knowledge and understanding. He has power over every thing in the earth by virtue of His sublimity and dignity. Nothing from the earth that he may ask for defies Him, nor does it oppose Him so as to overpower Him. No swift-footed creature can run away from Him so as to surpass Him. He is not needy towards any possessing person so that he should feed Him. All things bow to Him and are humble before His greatness. They cannot flee away from His authority to someone else in order to escape His benefit or His harm. There is no parallel for Him who may match Him and no one like Him so as to equal Him.

He will destroy the earth after its existence, till all that exists on it will become non-existent. But the extinction of the world after its creation is no stranger than its first formation and invention. How could it be? Even if all the animals of the earth, whether birds or beasts, stabled cattle or pasturing ones, of different origins and species, dull people and sagacious men -- all jointly try to create (even) a mosquito they are not able to bring it into being and do not understand what is the way to its creation. Their wits are bewildered and wandering. Their powers fall short and fail, and return disappointed and tired, knowing that they are defeated and admitting their inability to produce it, also realising that they are too weak (even) to destroy it.

Surely, after the extinction of the world, Allah the Glorified will remain alone with nothing else beside Him. He will be, after its extinction, as He was before its production: without time or place or moment or period. At this moment, period and time will not exist, and years and hours will disappear. There will be nothing except Allah, the One, the All-powerful. To Him is the return of all matters. Its initial creation was not in its power; and the prevention of its extinction was (also) not in its power. If it had the power to prevent it, it would have existed for ever. When He made anything of the world, the making of it did not cause Him any difficulty, and the creation of anything which He created and formed did not fatigue Him. He did not create it to heighten His authority nor for fear of loss or harm, nor to seek its help against an overwhelming foe, nor to guard against any avenging opponent with its help, nor for the extension of His domain by its help, nor for boasting (over largeness of His possession) against a partner, nor because He felt lonely and desired to seek its company.

Then after its creation He will destroy it, but not because any worry has overcome Him in its upkeep and administration, nor for any pleasure that will accrue to Him, nor for the cumbrousness of anything over Him. The length of its life does not weary Him so as to induce Him to its quick destruction. But Allah, the Glorified, has maintained it with His kindness, kept it intact with His command and perfected it with His power. Then after its destruction, He will resuscitate it, but not for any need of His own towards it, nor to seek the assistance of any of its things against it, nor to change over from the condition of loneliness to that of company, nor from the condition of ignorance and blindness to that of knowledge and search, nor from paucity and need towards needlessness and plenty, nor from disgrace and lowliness towards honour and prestige.

⁽¹⁾. The meaning is that the sense for which the words "mundhu" , "qad" and "lawla" have been formed is opposed to the attributes of "Ever", "Eternal" and "Perfect". Therefore, their application to anything would prove that they have come into existence from non-existence and are imperfect. For example, "mundhu" is used to denote time as is "qad wujida mundu kadha" (this thing is found since so-and-so). Here a time limit has been stated, and anything for which a limit of time can be described cannot exist from ever or for ever. The word "qad" shows (indicating the present perfect tense) the immediate past. This sense also can apply to a thing which is limited in time. The word "lawla" is used to denote the negation of something in another thing, as "ma ahsanahu wa akmalahu lawla annahu kadha" (how handsome and perfect it would be if it were so-and-so). Therefore, the thing for which this word is used would be in need of others in handsomeness and perfection, and would remain deficient by itself.

AL'Gharb 1146

2008-09-18T03:00:00.000-07:00

I've Just came Across another interesting book on the web -"Al-Gharb 1146" is a work of fiction within a historical context-The Muslim Portugal of the XII century.
Ali - the narrator takes us in a trip to that mystical land through dreams and reflections in his notebook. It talks about a world of tolerance, respect, culture and balance between the 3 monotheistic religions until the expulsion of the moors and lately the jews from the "West of the Andaluz"

Title: Al'Gharb 1146:Viagem onírica ao Portugal Muçulmano
ISBN: 8575100823
IDIOMA: Português.
ENCADERNAÇÃO: Brochura | 413 págs.
EDITORA:GRYPHUS
AUTHOR: ALBERTO XAVIER

Once upon a time...

2008-09-16T13:11:00.000-07:00

سَلَام
Salaam Aleikum!

Once upon a time there was a King who had a dream and fiery desire to conquer. A king who didn't know how to read or write and who could barely sign his own name. A King and a court quick to label (and slay) those who wouldn't kiss the cross. Some hundreds of miles to the South there were those who touched the earth with their foreheads, those who wouldn't prefer the cross to the Man. those who more than the northerners loved the Prophets and their Message of Universal Unity. They knew how to sign their names. They knew how to write and read, they were kings and Poets, Alchemists, Mystics, Astronomers, Mathematicians and Philosophers.

Once upon a time there was a King who took a bath 3 times in his life, and there were some dark-skinned man from the warm lands of the south who wouldn't pray before a ritual cleanse. People who at least 5 times per day would wash partially and at least every week totally.

Once upon a time there was a king who couldn't sail and probably swim, facing him there was a nation of great navigators, astronomers, scientists who would tell the northern King descendants how to sail against the wind, opening new possibilities for the emerging young nation.

Once upon a time there was a King who kissed idols stitched to crosses labeling infidels those who refused. In the southern lands where the earth is red and the night breeze is warm there were iconoclastic poets, mystical-warriors and beautiful princesses who would only bow to the One and Only.

And Once upon a time we have been lied to, and the lie grew old and became the "truth". And the victors wrote the books and fed the lies and made us believe we are the northerners and we expelled the infidels. And they made us believe that the Moors came and the Moors went away.

As if 700 years could disappear. As if the blood wouldn't mix in 700 years, as if the flesh wouldn't touch the others flesh. As if we were blue eyed and blond. As if we were closer to the Northern nations than to the ones living across the Mediterranean sea.

Wake up Oh you so proud of being Moreno - Mooreno - Mouro...
So Proud of your pretentious European lineage...
You are them,
All of them,
The victors and the loosers
The masters and the captives
The northerners and the southerners
The analphabets and the literates
The celts and the Moors
Burn those books who teach you the pedagogy of the "winners"
"winners" of what?
Of dirt? Of Lies? Of a piece of Dunya?
They All live in you, look to the ground you step on, look to your skin, your hair, your language, your words, your gastronomy, your cities, your fruits, your trees, your parents and your kids.
Understand this once and for all:
There are big lies ingrained in the "immaculate" white paper of our history books
مع السلامه

2008-09-15T09:43:00.001-07:00

Welcome!
This Blog aims to celebrate and expose the world to the rich heritage of Islamic culture in Portugal. It is the Celebration of 1300 years. It is the celebration of the blood that runs in our veins, the blood that mixed with this land, that fed this land, that taught this land. It is the celebration of a Golden age of European Islam. A cultural, social, intellectual, scientific and religious celebration. It is who we are.