It is estimated that the village’s earliest mosque was constructed in 1849. According to Evkaf records (Evkaf is a Muslim institution in Cyprus that was founded in 1750 and manages property donations made by believers for religious purposes to Allah), this mosque was in disrepair in 1899. It is conceivable that village officials requested repairs in 1901, but because the building was in a state of disrepair, no repairs were made. It was attempted to be repaired in 1904, but the effort was subsequently abandoned. The current village mosque was constructed on the site of the old mosque, and its construction was concluded on October 20, 1931, according to an inscription on the lintel above the entrance door, which is located to the northwest of the mosque. Above it is the inscription “Mehmet Münir Bey, Executive Director of the Foundations” on the foundation stone. (The inscription indicates that it was constructed by Mehmet Munir Bey.) The mosque is situated a few metres before the village square, on an elevated promontory to the right. It is constructed from native stones, and its sloping timber roof is covered with French tiles. To reach it, the visitor must ascend eighteen steps next to a fountain where the devout would wash their hands, faces, and feet prior to entering the mosque. As with all mosques, it faces the Kaaba of Mecca (the sacred site in Islam) and belongs to the category of mosques that lack a minaret and instead have an exterior. The structure consists of a large rectangular chamber with two entrances and seven ornately barred windows. The primary entrance is located on the northern side, and the men entered through it. In the mosque, the mihrab, a type of sacred altar, is still visible directly opposite the main entrance. It has a triangular pediment and a modest niche with an arch carved into the wall. Inside the niche surrounded by coloured borders is the Old Turkish inscription “Küllema Dahale aleyha Zekeriya’l-mihrap”  their backs turned, from the gynekonitis, hidden behind a perforated wooden cage. On the wall above the mihrab, the names “Allah”, “Muhammad”, “Abu Bekir”, and “Ali” are inscribed from right to left. Bakr is most likely the caliph, companion (sahabi), and father-in-law of the Islamic prophet. Ali is the second individual, after the Prophet’s wife Khadijah, who embraced Muhammad’s prophethood and remained devoted to the Prophet and his teachings throughout his life. He married Fath, the daughter of Muhammad. Next to the “minbar” is a pulpit/despotic throne where the imam stood and read the Quran. The ”gynaikonite” dubbed the makhlif is located to the left of the entrance and is directly accessible from the road behind the mosque on the eastern side. The women prayed with the men, who knelt in ranks facing Mecca. To the right of the entrance is a staircase leading to the azan, a tiny outdoor terrace or balcony. (Unlike the mosques of neighbouring Turkish and Cypriot villages, the Alektora mosque lacks a minaret; this is notable). Five times a day, the imam climbed the stairs to summon the faithful to prayer. In addition, there are two wooden divans in the mosque for worshippers who could not sit or prostrate on the floor. Notably, the mosque was maintained in 2004 by the Turkish and Cypriot Property Fund of the Provincial Administration of Limassol. Between the mosque and the building with the faucets, one of the Laniti farm’s olive trees has been transplanted and is attempting to survive; it was uprooted to make way for the photovoltaic park. Thus, the Muslim’s sacred sanctuary unwittingly contains our sacred tree in its small yard. A coincidental coexistence? A arbitrary symbol, perhaps with an upbeat message?”He saw them”

Coming from the old Limassol-Paphos road to Alektora, the visitor will encounter the Laniti estate two-thirds of the way, full of olives and citrus fruits (primarily grapefruit) behind the towering cypress trees that surround the sleepless guards at the fields’ boundaries. Following a short, winding road, a double row of cypress trees line the road to Alektora, a landscape obscure to many. These towering, ancient trees were planted to serve as windbreaks for the vineyards, citrus groves, and olive groves on the “Laniti” estate.

Before entering the mosque, worshippers remove their shoes and cleanse their hands and faces in a designated area just to the right of the entrance steps. It is a three-story water receptacle made of carved stone (Pachnas-region limestone sandstone). There are three decorated compartments and a basin on the front of the fountain. In addition, there is a tap in each alcove. This structure is often referred to as the “Mosque Fountain.” It contains no date. Some claim that it was constructed in 1907, the same year as the large fountain in the courtyard. Both of these utilise the same materials and decoration, so they are not excluded.

Havouza is the name of the enormous water tank located just above the ruins of Agia Anna’s monastery, which supplied and continues to supply the village’s residents with water. The engraved date and shield depicting a dove grasping an olive branch indicate that it was constructed in 1961 at the expense of the newly established Republic of Cyprus. Another minor deposit located in a different, more elevated region. It was presumably constructed by the English in 1956 for the same purpose.
This large tank is surrounded by a small area of arable land that, while under the care of a farmer, practically filled with crimson anemones, attracting the attention of children who, in their restless spirit, walked there to take in the view of the village from above.

Within the village, between the church of Agia Anna and the communal park, is a two-room building belonging to an eminent individual. Inside is a mausoleum constructed in the shape of a prism with steps. Before 1974, the building’s roof, which was known to be a significant site for pilgrimages and votive offerings, had collapsed and was repaired in 2005. There are numerous stories surrounding the tomb. The earliest rumour dates back to roughly 1885. According to the legend, a woman introducing herself as Hüzüru Sultan appeared in the dream of Hafz (Hodja) brahim Stk Efendi, also known as Büyük Hoca Efendi in Paphos, and asked him to construct his tomb and mausoleum, where he was interred. According to a legend, Hodjas Efentis visited the village for this purpose and prayed in the field where the current mausoleum is located. According to a second legend that dates back to shortly before 1946, the villagers used to tie their animals to the vacant spot where the grave is today. Hüzüru Sultan, who introduced herself as the sister of Zehra Sultan in Platanistia and Emetullah Sultan in Avdimos, kept entering the dream of the landowner and saying, “Don’t disrupt me by driving your animals over me. Build me my tomb,” When the owner of the field did not care, Hüzüru Sultan reappeared in his dream and told him that if he dug the field, he would discover gold, which could be used to construct his tomb. The peasant discovered the treasure by excavating the field, but he did not construct the tomb. After this occurrence, the entire family was afflicted with a disease that caused body convulsions. With the assistance of Maia Meryem Hanm from Limassol, a master craftsman named ükrü constructed his tomb in 1946 after several family members succumbed to this disease. The present room was constructed to house the tomb, which was constructed with some of the gold given by the field owner’s sibling and discovered during the excavation. The tomb, which is particularly accessible on Tuesdays, has grown in popularity in the region. Muslims continue to visit the mausoleum to cure ailing children. There are additional stories surrounding the tomb, particularly among the Turkish and Cypriot villagers of Alektora. Existing structure is situated in a tiny courtyard. It is a rectangular structure constructed with stones and firebricks gathered from the area. It is located underground. Once a single chamber, the west side of the mausoleum featured a porch with double arches. This porch led to the chamber where the tomb was discovered. The veranda was subsequently enlarged, roofed, and converted into a prayer hall. This room has two entrances, one leading to the north and the other to the south. This area is separated into two distinct naves by two low arches that run north to south. These arches support the room’s roof beam, timbers, and tiles. The inscription “Asiye ve M. Zeki 1946” can be found in the niche above the tomb’s entrance. Visitors bring headdresses and various fabrics to place on the grave’s surface. It is noteworthy that the first refugees to settle in the village observed nymphs’ dresses, embroidered handkerchiefs, half-damaged sacred books, and candelabra with oil and wicks hanging from the tomb’s walls. Excellent condition green satin cloth embroidered with gold letters adorned the burial. Visitors who are Turkish Cypriots today left similar tributes. NOTE: The stories regarding this particular mausoleum are taken from Tuncer Başkan’s op.