THE MAIN MOSQUE IN TRIPOLI, LIBYAN

This is the most beautiful mosque of Tripoli in Libyan.This mosque is look very beautiful in night.This is the main mosque of Tripoli,Libyan.I think that this the most beautiful mosque of the world.
Located in:Tripoli, Libyan Arab

ENTERY IN OLD TOWN OF TRIPOLI, LIBYAN

This is the gate of the old city of the Tripoli.When you cross the gate now you enter in old town of Tripoli city.The Tripoli is the beautiful city
Located: Old Tripoli Libyan Arab

BOMB BLAST IN TRIPOLI, LIBYAN

That is the very bad news.I am sad for the beautiful country Libyan Arab.The bomb is blast in the beautiful country in 2008.The bomb is blast in Tripoli city of Libyan .18 killed, 52 injured in a bomb blast. A damaged bus is seen at the site of a bomb blast in the port city of Tripoli in north Lebanon August 13, 2008.

TRIPOLI SHRINE TEMPLE LIBYAN

Close-up view of the tiled Tripoli Shrine Temple domes in Milwaukee. The historic mosque was inspired by India's Taj Mahal.

Tripoli Shrine Center, an architectural replica of India's Taj Mahal, is home to Milwaukee Shriners. Built in 1928, it is on the National Register of Historic Places and one of Milwaukee's most unique landmarks.

GRAND MOSQUE,TRIPOLI, LIBYAN

Grand Mosque, Tripoli

To visit Tripoli is to lose yourself in its souks. If Saida was an introduction to Medieval towns, then the old quarter of Tripoli is an immersion. The city is fascinating and overwhelming and I spent my first afternoon merely wandering around, trying to find my bearings. My first stop was the Great Mosque. It was just after the hour of prayer and people were leaving the courtyard. A small band appeared in the doorway, and people watched as a man twirled to the beat of the drums. I sat along one of the side corridors, entranced by the daily activity of those around me. An older man chased away the children who started congregating around me, asking me to take their picture. Soon after another man appeared, asking me to take his own portrait

OLD TOWN OF GHADAMES, LIBYAN

Ghadames (Berber: ghdams / ɛadēməs; Libyan vernacular: ġdāməs) is an oasis town in the west of Libya. It lies roughly 549 km in the southwest of Tripoli, near the borders with Algeria and Tunisia.
The oasis has a population of 7000 Tuareg Berbers. The old part of the town, which is surrounded by a wall, has been declared World Heritage of the UNESCO. Each of the seven clans that used to live in this part of the town had its own district, of which each had a public place where festivals could be held.

GHADAMES STREETS IN LIBYAN

The oasis has a population of 7000 Tuareg Berbers. The old part of the town, which is surrounded by a wall, has been declared World Heritage of the UNESCO. Each of the seven clans that used to live in this part of the town had its own district, of which each had a public place where festivals could be held. In the 1970s, the government built new houses outside of the old part of the town. However, many inhabitants return to the old part of the town during the summer, as its architecture provides better protection against the heat.

GHADAMES CITY IN LIBYAN

Ghadames is an oasis town in the west of Libya, located approximately 341 miles to the south west of Tripoli, near the borders to Algeria and Tunisia.

This fascinating town is one of the oldest pre-Saharan cities in the world and an outstanding example of a traditional settlement. Ghadames is also famous for its beautiful and inventive architecture designed to fight the dramatic extremities of Saharan climate.

This old town is listed as a UNESCO World Heritage site.

The Roman name for the town was Cydamus. During the 6th century, a Bishop lived in the oasis, after the population had been converted to Christianity by Byzantine missionaries. During the 7th century, Ghadames was ruled by the Muslim Arabs. The population quickly converted to Islam and Ghadames played an important role as base for the Trans-Saharan trade until the 19th century.

In 1914 the Italians reach Ghadames, three years after occupying of the rest of Libya, but were met with strong resistance. In 1940 Ghadames was placed under French control later to be surrendered to the newly independent Libya.

SABRATHA IN LIBYAN

Sabratha is located in the Zawia district northwest of Libya, about 65 kilometres west of Tripoli. Spectacularly located on the Mediterranean coast and rich in its history, this extremely well-preserved Roman city offers visitors exceptional sites worthy of a couple days of exploration.

Sabratha was listed as a UNESCO World Heritage Site in 1982 and was the westernmost of the "three cities" of Tripolis.

Sabratha began as a settlement to service the coastal trade of the Carthaginians and was developed as a permanent site to act as a terminal for the trans-Saharan trade. The town's port was established around 500 BC as a Phoenician trading-post that served as a coastal outlet for the products of the African hinterland.

Sabratha became part of the short-lived Numidian Kingdom of Massinissa before being Romanized and rebuilt in the 2nd and 3rd centuries AD.

The city was badly damaged by earthquakes during the 4th century, but was later on rebuilt on a more modest scale by Byzantine governors. Within a hundred years of the Arab conquest of the Maghreb, trade had shifted to other ports and Sabratha dwindled to a village.

NAFUSAH MOUNTAINS IN LIBYAN

The Nafusah Mountains is a very scenic region in northern Libya where the majority of the country's Berbers are concentrated.

The local population was never completely absorbed by the Arab community, and large parts of it belong to the Khariji sect of Islam, the smallest of Islam's three main directions.

Nafusa inhabitants claim descendancy from the original inhabitants of Libya and maintain a strong cultural and linguistic identity in this rugged part of the country.

Remains of ancient Berber architecture dot the landscape, reflecting a lifestyle that was prevalent until only a couple of decades ago.

LEPTIS MAGNA IN LIBYAN

Leptis Magna, or Lectis Magna, is an ancient city along the Mediterranean Sea, located near the modern-day city of Al Khums, 130 kilometres east of Tripoli.

The Leptis Magna site is simply one of the most spectacular and unspoiled Roman ruins on the Mediterranean. This archaeological site has justifiably been declared a UNESCO World Heritage Site due to its well-preserved and extensive remains and historical importance.

The city began as a trading port for the ancient people of Phoenicia around 1000 BC, and then became part of the Roman province of Africa Proconsularis around 23 BC. Leptis was the most easterly of the three cities that gave the North African region of Tripolitania its name.

In 439, Leptis Magna and the rest of the cities of Tripolitania fell under the control of the Vandals when their king, Gaiseric, captured Carthage from the Romans and made it his capital. Unfortunately for the future of Leptis Magna, Gaiseric ordered the city's walls demolished so as to dissuade its people from rebelling against Vandal rule. But the people of Leptis and the Vandals both paid a heavy price for this in 523, when a group of Berber raiders sacked the city.

Belisarius recaptured Leptis Magna in the name of Rome 10 years later, and in 534 he destroyed the kingdom of the Vandals. Leptis became a provincial capital of the Eastern Roman Empire, but never recovered from the destruction wreaked upon it by the Berbers. By the time of the Arab conquest of Tripolitania in the 650s, the city was abandoned except for a Byzantine garrison force.

UMM AL-MAA IN LIBYAN

These shimmering waters appear where logic says none should exist. Umm-al-Maa is hidden amongst the towering dunes of the Ubari Sand Sea deep within the Libyan Sahara. This mirage of staggering beauty is formed not by the delirious effects of long distance desert travel, but simply because here the desert sands dip below the level of the local water table to form this perennial oasis. This topographic trick creates one of the most beautiful places on Earth.

Scattered in the surrounding dunes are another 16 lakes and sebkhas; where the water table rises close to the surface. The waters of the ephemeral Sebkhas Beni Ateyi and Mandara appear and disappear like mirages. Only a few such as Gebraoun, Mafo and Umm-al-Maa are a constant presence in the desert.

Umm al-Maa LakeLake,Ubari Libya. The water is salted like the dead sea, but swimming into it is rather not a good idea as it is very dirty... There is few tourists around , we just saw italian bikers, and one car...

The off road 4x4 journey across the Ubari Sand Sea to these lakes is as exhilarating as the destinations themselves.

THE BEAUTIFUL THEATRE IN LIBYAN

Roman Theatre, Sabratha, Libya.
The magnificent late 3rd century theatre, that retains its three-storey architectural backdrop,

Sabratha, in the Zawia district in the northwestern of Libya, was the westernmost of the "three cities" of Tripolis. It lies on the Mediterranean coast about 65km (40 miles) west of Tripoli (ancient Oea). The archaeological site was inscribed as a UNESCO World Heritage Site in 1982.

Sabratha's port was established, perhaps about 500 BC, as a Phoenician trading-post that served as a coastal outlet for the products of the African hinterland. Sabratha became part of the short-lived Numidian Kingdom of Massinissa before being Romanized and rebuilt in the 2nd and 3rd centuries AD. The Emperor Septimus Severus was born nearby in Leptis Magna, and Sabratha reached its monumental peak during the rule of the Severans. The city was badly damaged by earthquakes during the 4th century, particularly the quake of AD 365. It was rebuilt on a more modest scale by Byzantine governors. Within a hundred years of the Arab conquest of the maghreb, trade had shifted to other ports and Sabratha dwindled to a village.

THE OLDEST MOSQUE IN LIBYAN

Jama' Abduallah Ibn Abe Al-Sarah (Arabic : جامع عبدالله ابن ابي السرح ) is the oldest masjed (mosque) in the western north & South African region with its unique style of architecture with rooms that are naturally air conditioned. In the scorching heat of the summer days the rooms are cool and at night they are warm.
The building materials are made from the soil and the palm tree branches which make up an excellent heat insulator.
this Mosque is located in Awjilah City, Libya

LIBYAN GIRLS IN A MOSQUE

These girls were hanging out in the outer courtyard of the Grand Mosque in Tripoli on their way home from school. They were shy but allowed me to take their picture after asking a few times (except for the one hiding!). I'm glad I persisted.

ART IN LIBYAN ARAB JAMAHIRIYA

Rock Art of Libya:

Rock art of Libya is one of the most ancient and popular forms of art in the country which has attracted the attention of the tourists for a long time. Libya is an important North African country which boasts of having some of the most important creations of rock art. African rock art is an important part of the African culture. There are various exotic locales and important destinations in the country where one can experience impressive concentration of rock art in the world. Rock art of Libya is also considered as one of such increasingly popular form of art among the international travelers.

Libya rock art is known as one of most determining component of the tradition and heritage of the country. The rock art of the country is closely associated with the culture of Libya. This is a popular form of African art which are widely visible in Libya.Most of the rock art paintings were made in the beginning of the 5th millennium BC into the 2nd. A detail study of the history of Libya will make the international tourist understand about the design, technique and preservation of the historic rock art paintings of the country.

The country is home to a large concentration of rock art. It can be seen in the area of Wadi al-Hayat, which is located in the far southwest of the country in the Fezzan region of the central Sahara. This is a remote area where most of the places are uninhabited and visitors are able to watch a significant collection of prehistoric and historic engravings here. There are over 900 engraved rocks found in the region of Wadi. These were found after extensive excavation works were carried on in the area.

There are two main kinds of rock art which can be found in Libya- these are paintings and engravings. Paintings were generally made in rock of the mountain ranges and most of the colors which were used in the paintings were prepared from vegetables and different minerals. Engravings mainly reflect the social culture, lifestyles, beliefs and activities of Libya.

Research and excavation works are still going on for discovery of several other rock artifacts. Analysis of data and work are currently concentrating on refining the existing archaeological instances. Libyan rock art is one of the most historical forms of art in Libya which should be explored by the travelers.

HISTORY OF LIBYAN ARAB

The history of Libya is divided under five broad periods: Ancient period, Islamic period, Ottoman period, Italian period, and the modern age. The history of Libya bears mark of all the ages.

Ancient Period in Libya:

In the ancient period Libya was ruled by a number of tribes, including Phoenicians and Carthaginians, Alexander the Great and later, his Ptolemaic successors, Romans and Vandals. Among them the Romans were the most dominant. Tripoli and Cyrenaica existed as separate kingdoms within Libya. The latter was under the rule of Greeks. Much later it came under the roman sway and came to be known as Pentapolis.

Islamic Period in Libya:

The Islamic period was the longest one in the history of Libya. The invasion of western Libya by Abdu'llah ibn Sa'ad in 647 AD marked the onset of the Islamic period in Libya. Abdu'llah ibn Sa'ad was the foster brother of Caliph Uthman ibn Affan. Both Tripoli and Sufetula were taken over by the Arabs. The rule of the Arabs continued for more than a century. Libya saw a period of rampant conversion in this long tenure. The Ummayad caliph was overthrown by descendents of the Abbasid dynasty in the year 750 AD. With this, Libya saw its formal takeover by the Aghlabid emirs.

Ottoman Period in Libya:

The Ottoman period in Libya continued from the 15th century AD to the early nineteenth century. Tripoli was captured by Hapsburg Spain in 1510. Again in the year 1538, Tripoli was recaptured by Khair ad-Din. He was better known as Barbarossa. The ottoman period in Libya was marked by political instability and turmoil, till 1711. In that year, Libya was conquered by an Ottoman cavalry officer, Ahmed Karamanli. The Karamanli dynasty ruled Libya for 124 long years. There were as many as 33 governors in Libya within a period of 75 years. The Ottoman rule continued till the Italian invasion took place in 1911, marking the death knell for the Ottoman Empire.

Italian Period in Libya:

The Italians took over Libya with the colonization of the provinces of Tripolitania and Cyrenaica. Italians continued to rule Tripoli till 1914. During this period, a large number of Italians immigrated to Libya. A number of struggles took place after this, including the sinister implications of World War I. In the year 1920, Emir of Cyrenaica became the king of independent Libya.

Modern Age in Libya:

Libya gained its independence after the passing of a formal resolution by UN General Assembly in the year 1949. On December 24, 1951, Libya declared its independence. Libya is the first country in the world to attain independence through the co-operation of the UN. Libya today stands as one of the highest oil producing nations of the world.

CULTURE OF LIBYAN ARAB

The culture of Libya reflects the unique blend of Arabian and Mediterranean culture. Libya is situated in North AAfricaMediterranean Sea to the north, Egypt to the east, Sudan to the southeast, Algeria and Tunisia to the west and Chad and Niger to the south. Before knowing the culture, people should b

e aware of the histor

y of Libya The culture of Libya is a bit similar to the neighboring Maghrebian states.

The country of Libya is also influenced by the Arabian culture since the country considers itself as a part of wider Arab community. The country became independent on 1st January in 1952 and was declared as the United Kingdom of Libya which was a constitutional monarchy under King Idris.

Communities

The Berbers were the original community of the country. Jewish and Italian communities also inhabited this country in large numbers till the last half of the 20th century. The herdsmen and traders are found in the southern part of the country and are also known as the "Blue Men of the Desert".

Cuisine

The cuisine in Libya shows great influence of the Arabic, Mediterranean and Italian culture. Daily food is very simple which include fruit, vegetables, grains, milk and dates. The national food of the country is the Couscous that is a spicy saucy preparation made from hot peppers, tomatoes, chick peas, and vegetables in season.

During festivals and formal occasions, special meals are prepared and served.

Social Life

Regarding the social customs, women are generally hidden behind the curtain,which is known as "Purdah". Marriages are some of the most important institutions of society. Local people of Libya are very friendly, polite and chivalrous. They entertain their guests.

Religion

Most of the traditional Libyans are Muslims and have their own religious beliefs and practices. Local Muslims pray five times a day, give alms to the poor and fast during the month of Ramadan. Mosques and tombs are mainly visited by the people during the festivals and events.

Music and Dance

Local and traditional Arabian music are popular worldwide especially the folk music Some of the popular forms of music are Malauf, Chabi and Arab classical music. The famous instruments which are played by the local people are zokra which is a bagpipe, flute, tambourine, oud and darbuka.

Language

The local people speak in Arabic language. Other important and popularly spoken dialects are Tripolitania and Fezzan.

For more information on Culture of Libya, visit travel.mapsofworld

ISLAM IN LIBYAN ARAB

Libya is overwhelmingly a Sunni Muslim nation of the Malikite rite. The Malikites accept the Koran and the Hadith as the only primary sources of the Islamic faith.

Religion in Libya permeates all facets of life. The people are fundamentally attached to their Islamic faith. The Revolutionary system is strongly committed to Islam and has on several occasions explicitly reaffirmed Islamic values. In November 1973, the new code of law appeared, emphasising the Islamic Sharia (the Law) in all facets of the Libyan legal system. After the Revolution in September 1969 and in compliance with the Muslim faith, all alcoholic beverages were outlawed. Bars and night-clubs were closed, and modest and provocative entertainment was banned. The use of the Muslim calendar was made mandatory.

The Constitutional Declaration of December 11, 1969, which has been until March 2, 1977, the constitution of the country, explicitly stated in Article I that Islam is the religion of the State. It added that the State would protect the freedom of existing religious rites in accordance with customary traditions (Article 2), thus guaranteeing freedom of religion to others.

Restore Islam

Colonel Qadhafi himself is a devout Muslim strongly attached to the faith of his fathers. He endeavours to restore Islam in the world. He encouraged the establishment of the Muslim Call (al-dawa al-Islamiya) under Sheikh Sobhi, a learned and outstanding man. He was appointed as Secretary-General of the Society of the Muslim Call. Most of their work is centred on the spread of Islam throughout Africa and the providing of funds for Muslims wherever they might be. Muslims in the Philippines are supported in their struggle for civil rights. Muslims, however, shy away from the word propagation of the faith a term usually used by Christians.

They maintain that one is called to Islam or the faith, and hence the semantic distinction between propagation of the faith and the Society of the Muslim Call.

The Grand Mufti, as in every other Muslim country, plays a central role in the life of Libya. Colonel Qadhafi has on many occasions consulted closely with religious leaders. In a state visit to Yugoslavia and France in November 1973, he was accompanied by both Sheikh Alzawi, the Grand Mufti, and Sheikh Sobhi, the Secretary-General of the Society of the Muslim Call. During the visit special attention was given to the Muslim minority in Yugoslavia. This is the first time in the contemporary period that a Muslim State has taken special care of Muslims the world over.

In the same spirit the Jihad Fund was established in 1970 by a special payroll tax to provide assistance to the Palestinian struggle against Israel, the country which Libya considers to be a threat to the integrity of Islam. A jihad normally refers to a holy war, and all good Muslims are expected to support it.

Sanusi brotherhood

It is of historical interest to observe that the famous 19th century Sanusi brotherhood, a militant Sufi religious order, lost most of its strength as a religious movement after the Italians destroyed its religious and educational centres in the late twenties and early thirties. It was strong in Cyrenaica and parts of Fezzan. The former King, Idris, exploited his position as Grand Sanusi to bolster his political position. For all practical purposes and after internal struggles within the Sanusi movement itself, the influence of the Order waned and is now practically extinct. In October 1969 the Revolutionary Command Council appointed a supervisor for the remaining Sanusi property, mainly educational centres, and merged the Sanusi-sponsored Islamic University with the University of Libya in November 1970. Islamic studies are now located in Beida, which has become a centre of Islamic teaching for the whole Islamic world. Generous scholarships bring Muslim scholars from all parts of the world to be trained in Libya.

Centrality of Islam

The best expression of the views on modern Islam was made in a number of speeches by Colonel Qadhafi collected in Thawrat al Shaab al Arabi Al Libi. The Colonel expresses clearly the centrality of Islam in the new revolutionary Libya. He describes Islam in contemporary revolutionary terms, maintaining that it is the only viable system which can help answer man's political, economic and social problems on this earth and at the same time provide him with happiness in the world to come. To Colonel Qadhafi, Islam is a living philosophy which would be adopted by all mankind if it were universally known. Religion in Libya is of the utmost importance if one wishes to understand what is taking place in that country today.

Islam is synonymous with man's struggle for justice, an important objective of the Revolution. Islam, declares Colonel Qadhafi, would not be used as during the monarchical period to serve and benefit the few. He condemned those who claimed to be pious Muslims and then lived corrupt lives, selling their consciences, mocking the people, and indeed hating Islam and the Arabs. The Revolution occurred because of men of this ilk declares Colonel Qadhafi. He adds that the Revolution intends to follow in the path of true Islam. This is a clear expression of the centrality of Islam in the new Muslim-Libyan community which must be strong and pure.

Islam is universal but it will not destroy the nation, emphasises Colonel Qadhafi. The world is made up of nation states, and destroying them will be like destroying the family in society. This is a clear recognition of nationalism. It is made even clearer when Colonel Qadhafi asks the rhetorical question, 'For whom do we provide assistance in the struggle of the Muslims in the Philippines, or the struggle of the Arabs in Palestine, whom do we help? It is natural that we first help the Palestinians, and then the Muslims in the Philippines.' He continues again, 'lslam is the soul and the Arabs are the body. The Arabs are the soldiers of Islam, they were the first to carry God's message. It is in their language that the Koran was given. God chose us (Arabs) to fulfil his message...' Thus, concludes the Colonel, the Arabs must first unite, and then think of alliances with Muslim and other powers.

Progressive faith

Furthermore, 'Islam is a progressive faith, and as such it helps move man; without it he becomes a slave of material things and Muslims must be slaves of God alone. Our hearts are full of faith, and this is why we are the freest of all people...some Arab leaders do not wish to discuss Islam and in fact shy away from praying publicly, for they fear to be labelled reactionary... this is far from the reality of things...for we are revolutionists and Islam is indeed the true Revolution...Islam is progressive while Communism and Liberalism are truly reactionary. Islam discussed justice and socialism before Marx or Lenin, it called for humanism, it freed the Negro and encouraged learning...it upheld the rights of the oppressed before Marx, Lenin, or Mao, or Castro ever uttered a word on the subject.' It supported the poor and the blind, and it is in this spirit that the Zaka was introduced. The Zaka is a voluntary tax that the Muslims gather for the community. It is nothing less than what so-called 19th and 20th century progressives describe as social security. According to Colonel Qadhafi, the Koran abolished classes before communism ever mentioned it. He maintains that Islam fought foreign colonialism despite what a 1954 Moscow pamphlet claims. It was Islam that moved the Libyans to fight the Italian occupation, protests the Colonel.

To Colonel Qadhafi, Islam is a continuous revolution for the benefit of mankind. It has been able to provide answers for political, social, economic questions, and even questions of peace and war. It fought discrimination, corruption, and prejudice against those who did not speak Arabic nor practice Islam. The Cultural Revolution, explains Colonel Qadhafi, did not come from China; it was first found in Islam. He adds, Islam is not the religion of those who sit in mosques not even in the Kabaa and do nothing but pray. It is a religion of labour and struggle; it fights for socialism, unity and freedom - the three objectives of the Revolution.

All this reflects clearly what the leaders of the Revolution consider to be the role of the Islamic world. They clearly establish the fact that Islam is a continuous and real revolution with a relevant message to the people of the 20th century. They want to make it clear that man without religion is in great peril.

Reasonableness

To see the reasonableness and the lack of blind fanaticism in Colonel Qadhafi, one must reflect on his statement allowing, and in fact encouraging, the translation of the Koran into other languages. The Koran was given by God in Arabic through an Arab Prophet in an Arab land. The Colonel insists that it must be explained to others, and in their languages since Islam was intended to liberate mankind, wipe out corruption and achieve, general welfare. Never before has any serious and committed Muslim leader called for translation of the Koran. Most of them considered such a thing a sacrilege. on the other hand, Colonel Qadhafi adopts the positive side of making Islam truly universal by explaining to all the world the message of the Prophet Muhammad. This is a reflection of an enlightened and positive leader who wishes to open up the world for Islam and not restrict it as did the members of the secret organisation of the Muslim Brotherhood. The latter was founded in 1928 by Hassan Al Banna who attempted to restore Islam within the Arab World through secret and subversive ways. The Colonel condemns this sort of secrecy and says that Islam is a universal religion and need never be a secret, especially in Muslim countries. Those who wish to serve Islam should serve it openly and not in secret. He further challenges the Muslim Brotherhood to establish their movement in non-Muslim countries and pledges them support. He insists that he does not hate the Muslim Brotherhood as such but rather their conspiratorial character. If the Colonel were a fanatic as some misguided people in the West contend, he would have been a supporter of their fanaticism.

Colonel Qadhafi promised to revise the whole Libyan judicial system in conformity with the Sharia or Muslim law. This task was given to a special judicial committee of leading experts under the presidency of Sheikh Ali Ali Mansour, president of the Supreme Court. In November 1973, the whole judicial system was restructured to reflect the Sharia