Haifa Street

Khoher El Yas or Saint George Statue

On the banks of the Tigris River, near the shrine of Khidr Elias in Baghdad, stands a beautiful ceramic statue in the form of a candle. It was designed by Iraqi artist Saad Shakir, one of the country’s most prominent ceramicists, and completed in 1980 to depict a scene deeply familiar in the popular memory of Baghdad—when people used to light candles at sunset and cast them into the river, hoping for their wishes and prayers to come true. Over time, this statue became a visual symbol of a ritual that transcends religions and sects, where sensual beauty meets spiritual longing. The statue draws its symbolism from its deep association with the figure of Al-Khidr, the “righteous servant” mentioned in the Quran in Surah Al-Kahf (verses 65–82), whom Prophet Moses encountered during his journey in search of knowledge. Together, they witnessed a series of mysterious events, whose wisdom became clear only at the end—such as scuttling a ship, killing a boy, and repairing a wall—after Al-Khidr explained his actions. This made Al-Khidr a figure surrounded by an aura of mystery and divine knowledge in Islamic consciousness. He is not explicitly called a prophet, but is described only as “a servant among Our servants, whom We had granted mercy from Us and taught knowledge from Our presence.” Hence, he gained a special place in Sufi thought, where he is often regarded as a “living saint,” spiritually present in the lives of seekers, and is still invoked and celebrated through popular rituals. In Iraq, there is the Feast of Khidr Elias, celebrated annually in February, recently included on the Intangible Cultural Heritage list. During the feast, candles are lit and cast into the Tigris just like the old ritual, as wishes are made and people gather around the memory of Al-Khidr. It reshapes the relationship between people, water, and supplication in an emotional and communal context blending faith and nostalgia. In Christian belief, the figure of Saint George (Mar Girgis) also stands out, a Roman soldier from the 3rd or 4th century AD, known for his unwavering faith despite persecution. He was martyred in Lydda, Palestine, and is revered by Christians across the East and West. His name is associated with the famous legend of “Saint George and the Dragon,” where he is portrayed as a hero defeating evil and saving a princess or people. He became a symbol of the intercessory saint and spiritual warrior. There are many churches named after him in Iraq and the Levant, and he is celebrated on April 23. Despite the different origins, his symbolism has merged with that of Al-Khidr in the popular consciousness of regions like Iraq and the Levant, where shrines attributed to “Al-Khidr” are sometimes also considered shrines of “Saint George.” Both figures share themes of miraculous help, victory, and intercession. In the Yazidi belief system, Khidr Elias holds a special spiritual status. He is celebrated under the name “Khidr Elias Festival,” which falls on the first Thursday of February according to the Eastern calendar. It is preceded by three days of fasting. Rituals during this festival include drinking water on the eve of the celebration with the hope of seeing signs of one’s destiny in a dream, and preparing toasted flour and leaving it in a quiet place at night, hoping for Khidr Elias to visit and leave a “mark” behind. He is considered by Yazidis to be a messenger or prophet. They believe in the transmigration of souls and associate his spirit with one of their saints known as Pirê Lêbna. Fasting for him is among the obligations of the Yazidi path, and he is seen as a symbol of nearness to God and purification from ego and desires. Thus, this small statue near the shrine of Khidr Elias serves as a gateway to a grand vision where religious, artistic, and mythical symbols intersect. Here, Al-Khidr and Saint George meet, prayer intertwines with legend, and shared rituals continue to bring together Muslims, Christians, and Yazidis in a living scene of Iraq’s collective religious memory. It resists fragmentation and declares: the river is one, the flame is one, and the wishes cast into the water never ask the sect of the one who cast them—but only about the sincerity of their heart.

Tawfiq Al Suwaidi's House

On Haifa Street, where the bustle of the modern city blends with the scent of history, Tawfiq Al-Suwaidi’s house stands tall as a witness to a turbulent political era and a period of major transformations in Iraq. This house was not merely the residence of a prominent man, but became a cultural and political symbol, still preserving the details of the life of one of the key figures of the Iraqi monarchy. Tawfiq Al-Suwaidi was born in Baghdad and descends from the Al-Bu Mudallal tribe of the Al-Dur clans, a branch of the Bani Suwayda Al-Zubaidi tribes. His family is known as “Al-Suwaidi”, named after his great-grandfather Abdullah Al-Suwaidi, one of Iraq’s religious scholars in the 18th century. He graduated from the University of Paris – Sorbonne, and was among the first judges in Iraq, as well as one of the earliest instructors at the “Law School” in Baghdad, which later became the College of Law. He held high-ranking government positions, most notably as Prime Minister in four cabinets (1929, 1930, 1946, and 1950), in addition to serving as Foreign Minister during the period of the Hashemite Union between Iraq and Jordan in 1958. He was also among the founders of the Arab Renaissance Society, which called for Arab independence from the Ottoman Empire. The house was built in 1932 by the architect Nu’man Munib Al-Mutawalli in a classical English style, and the construction was executed by one of the pillars of traditional Baghdadi architecture, Al-Usta Al-Maz. The initials TS are still visible on the upper façade of the house, referring to the name of its owner. Tawfiq Al-Suwaidi lived in the house until his death on October 15, 1968, after leaving Iraq following his release from prison in 1961, where he had been imprisoned after the July 14, 1958 Revolution. At that time, the house was raided, and his papers and library were confiscated, including the will of Abdul-Muhsin Al-Saadoun, which was deposited with him and has since disappeared. After his death, the house was used for several years by the Cooperative Society of the Ministry of Education until 1981, and in 1988, it was transformed into the headquarters of the Iraqi Manuscripts House, part of the Iraqi Museum, now known as the National Center for Manuscripts. It continues to serve as a living archive of Iraq’s cultural and intellectual memory. Despite its transformation from a private home into a governmental cultural institution, Tawfiq Al-Suwaidi’s house still retains its original identity — from the classical architecture and wooden doors, to the fine engravings and the spirit of its owner, which resides in the place with silence and dignity. It is not merely a house, but a page from Iraq’s political, architectural, and cultural history, open to anyone who wishes to read it.

The Al Dhaher Family Homes

On Haifa Street in Baghdad, along the banks of Iraq’s political and social history, stand the twin houses of the Al-Zahir family — among the rare living landmarks that combine the beauty of Baghdadi architecture with the memory of statesmen who passed through here. These heritage houses belong to the Al-Zahir family, descended from the Al-Bu Sultan tribes of Hilla, which are a branch of the Bani Suwayda Al-Zubaidi tribe. The family’s patriarch, Sheikh Ahmad Al-Zahir, was one of Baghdad’s notable figures; he participated in the 1920 Revolution, and his majlis (gathering place) in Al-Salihiyah was open to visitors until his death in 1932. The two twin homes were built in 1936 by Baghdadi architect Ibrahim Jasim Al-‘Abta, commissioned by Abdul Razzaq Ahmad Al-Zahir, who requested they be built in the style of the Al-Mumayyez family homes of that time. Construction took two full years, and Abdul Razzaq personally oversaw all phases of the project. These houses were later designated as heritage sites by official institutions in recognition of the importance of those who lived there. Abdul Razzaq Ahmad Al-Zahir (1907–2003): An Iraqi lawyer, born in Baghdad. He graduated from the College of Law in 1934, after a brief study period at the American University of Beirut. He held high government positions, most notably as Minister of Economy in Ali Jawdat Al-Ayyubi’s cabinet (1949–1950). Known for his bold political stances, he was arrested in 1952 during a crackdown for his harsh criticism of the authorities. After the 1958 revolution, he chose political neutrality, except for his participation in the Agrarian Reform Law Committee. Abdul Hadi Ahmad Al-Zahir (1898–1978): A prominent judge and administrator with a clear mark on political life during the monarchical era. He was affiliated with several political parties, including: Al-Ummah Party (1924), Al-Ahrar Party (1946), and Al-Jabha Al-Sha’abiyyah Party (1951). He held various parliamentary and ministerial posts, and was one of the outstanding voices in Iraq’s political movement during the first half of the 20th century. Today, the Al-Zahir houses form a meeting point between refined architecture and national memory. They are not merely old buildings, but living pages of Iraq’s political and social history. As one walks through the corridors of the twin homes, they feel they are not just seeing stones and walls, but hearing the echoes of political debates, the talk of old gatherings, and seeing glimpses of monarchical Baghdad before those pages were closed forever.

King Faisal I Statue

In the heart of Baghdad, precisely in a square that carries the monarchical memory of Iraq, the statue of King Faisal I has stood tall since 1933 as one of the most prominent sculptural landmarks in the country. It was crafted by the Italian sculptor Canonica, and the statue elegantly and precisely embodies the figure of Faisal bin Al-Hussein, the first King of Iraq after independence, and one of the most influential Arab leaders of the 20th century. The statue reflects finely detailed features and posture, showcasing the political stature and leadership presence of a king who led the birth of the modern Iraqi state, after a rich journey that began in Hijaz, passed through Damascus, and ended in Baghdad, across fields of war, revolution, and diplomacy. He was born in Taif, raised among Bedouin tribes, and learned horsemanship and Turkish under the Ottoman Empire. He later traveled to Istanbul with his father Sharif Hussein bin Ali, where he studied Turkish, English, and French, and married his cousin Hazima. He returned to Mecca in 1909, where his father assigned him to lead Arab battalions to suppress revolts. He was then elected as a representative of Jeddah in the Ottoman Parliament, which gave him early political experience, qualifying him to lead the northern army in the Great Arab Revolt that his father launched in 1916 against Ottoman rule. Faisal, along with his officers — including Lawrence of Arabia — achieved a series of victories, culminating in the capture of Aqaba, and then the march toward Damascus, which he entered in 1918 to a celebratory welcome, where he declared an independent Arab government and was crowned King of Greater Syria in 1920. However, colonial powers did not allow the new state to survive. France issued the Gouraud ultimatum, demanding the dissolution of the army and dismantling of the country. Its forces advanced toward Damascus, leading to the Battle of Maysalun, heroically fought by Minister of War Yusuf Al-‘Azma, who was martyred in battle. The French entered the capital and deposed King Faisal, who departed Damascus to Europe. He was later nominated at the Cairo Conference in 1921 to be King of Iraq after the 1920 Revolution, where he was elected with 96% of the popular vote, and crowned on August 23, 1921, in Al-Qishla Square in Baghdad, becoming the first king of the Hashemite Kingdom of Iraq and leading the country toward independence by signing the 1930 treaty with Britain, which paved the way for Iraq’s entry into the League of Nations as an independent state. King Faisal I was known for his wisdom and moderation. He combined an understanding of tribal traditions with an awareness of modern global changes. He founded state institutions, encouraged education, participated in drafting laws, and maintained balance among Iraq’s diverse communities. However, his health began to deteriorate, and he traveled to Switzerland in 1933 for medical treatment, where he died suddenly on September 8, amidst widespread suspicions regarding the circumstances of his death. Newspapers spoke of the possibility of poisoning by political or intelligence entities, especially since Swiss medical reports had confirmed his health two days prior to his death. Other accounts claimed that the British nurse overseeing him may have poisoned his drink. Nevertheless, the official cause of death was recorded as “arteriosclerosis.” His body was transported from Switzerland to Italy, then Palestine, and finally to Baghdad, where he was honorably buried in the royal cemetery in Adhamiyah. In his final moments, he reportedly said: “I have done my duty; let the nation live on — in happiness, strength, and unity.” Today, the statue of King Faisal I stands not as a mere classical sculpture, but as a witness to a great era of Arab transformation, and a symbol of a man who was both a desert revolutionary and a builder of the modern state — a Bedouin knight and a founder of institutions. He remains alive in the memory of Baghdad, through this statue that stands not just in a public square, but in the hearts of those who know that Iraq would not be what it is today without the patience and vision of Faisal I.