Out Of Hadhramout

Johann Wolfgang von Goethe on Islam..

2024-11-04T02:50:00.000-08:00

“Stupid that everyone in his case

Is praising his particular opinion!

If Islam means submission to God,

We all live and die in Islam.”

(West-East Divan)

Johann Wolfgang von Goethe was a German writer and polymath, and is considered to be at the pinnacle of the German Enlightenment. As a writer, Goethe is in many ways the Shakespeare of Germany — yet Goethe's influence and work goes beyond literature and into the world of philosophy, culture, science, and many other areas of learning.

Through his life, Goethe harbored a deep fascination for Islam and its rich literary and philosophical traditions. His engagement with Islam was not merely superficial. Goethe's work displays a profound love and respect for Islam, and this is reflected in his literary works, personal writings, and conversations. At twenty-three, Goethe composed a marvelous ode in praise of Muhammad (ﷺ), and at seventy he confessed frankly that he was contemplating “celebrating in awe that holy night, when the Qur’an, in its entirety, was presented to the Prophet from on high.” Goethe once stated, amazingly, that he does not “reject the suspicion that he himself is a Muslim.”

Goethe’s interest in Islam was partly inspired by his broad intellectual curiosity and his quest for universal truths. He was drawn to the spiritual and moral dimensions of Islam, as well as to its rich poetic and mystical aspects. His admiration for the Prophet Muhammad (ﷺ) and the Quran is evident in various pieces of his work, but most notably in his collection of poems, West-östlicher Divan (West-Eastern Divan), which he wrote between 1814 and 1819.

This collection, influenced by the Persian poet Hafez, is a celebration of cultural exchange and dialogue between the East and the West. Goethe wrote, “Wer sich selbst und andere kennt, wird auch hier erkennen: Orient und Okzident sind nicht mehr zu trennen” (“He who knows himself and others will recognize: Orient and Occident can no longer be separated”). This line encapsulates his belief in the inseparability of Eastern and Western cultures, exemplifying his vision of a unified human experience beyond cultural and religious boundaries — which is a perspective not uncommon in European Enlightenment thinkers.

Goethe and Muhammad (ﷺ):

Goethe’s admiration for the Prophet Muhammad (ﷺ) is another significant aspect of his engagement with Islam. He expressed this reverence in his poem “Mahomets Gesang” (The Song of Muhammad), which portrays the Prophet (ﷺ) as a dynamic and transformative force of nature. In this poem, Goethe describes Muhammad (ﷺ) as a powerful stream that starts as a small spring and grows into a mighty river, symbolizing the Prophet’s (ﷺ) spiritual journey and the expansive impact of his message on the world.

One of the most detailed reviews of the poem is by German philosopher Georg Wilhelm Friedrich Hegel. In his analysis, he explained the poem, saying: “Thus, the brave rise of Muhammad, his rapid spreading of his religion and his gathering of all peoples under one religion has been successfully depicted through a symbol of a powerful river.”

Goethe and the Quran:

Goethe’s personal correspondence and reflections reveal his profound respect for the Quran. In his conversations with Johann Peter Eckermann, Goethe praised the Quran’s moral teachings and poetic beauty. Goethe remarked, “It is a book of revelation to a people at all times and in all places.” This statement underscores his view of the Quran as a timeless and universal source of wisdom.

Indeed, aside from the Bible, Goethe was familiar with the Quran more than any other religious text. He read the Quran several times and even wrote some surahs in Arabic. He collected various review essays under the name “Koran-Auszüge” (“Summary of the Quran”). This text, which appears to have studied at least two-thirds of the Quran, is currently in the Goethe Museum in Düsseldorf.

Goethe and the Spiritual Tradition:

Goethe’s approach to Islam was not limited to intellectual admiration; it also had a spiritual dimension. He was influenced by the Sufi tradition within Islam, which emphasizes mysticism and the direct experience of the divine. The themes of love, unity, and the quest for truth in Sufi poetry resonated deeply with Goethe’s own spiritual sensibilities. This influence is most evident in his later works, where he often explored themes of divine love and human striving. Goethe bought original Arabic manuscripts of Rumi, Hafis, Saadi, Attar, Qur’an-Tafsir, Du’as, an Arabic-Turkish dictionary, and many other publications related to Islam and the Sufi tradition.

In writing about Rumi, Goethe acknowledges the invocation of Allah and the blessing of it:

“Already the so-called Mahometan rosary [prayer-beads] by which the name Allah is glorified with ninety-nine qualities is such a praise litany. Affirming and negating qualities indicate the inconceivable Being [Wesen]; the worshipper is amazed, submits and calms down.” (WA I, 7, 59)

Goethe’s ‘West-East Divan’

Goethe and the Christian Tradition:

It is helpful to understand Goethe’s engagement with Islam as a reflection of his broader humanistic philosophy. He believed deeply in the commonality of human experience and the importance of cultural exchange. His writings encourage a dialogue between different cultures and religions, advocating for mutual understanding and respect — most especially between the Christian West and the Muslim East. In a world often divided by animosity and misunderstanding between religious and cultural differences, Goethe’s thoughts on Islam serve as a reminder of the potential for harmony and unity through mutual appreciation and dialogue.

This said, however, Goethe was not without his criticisms for Christianity.

Goethe stated that there is “much nonsense in the doctrines of the church.” He refused the Christian view of Jesus as ‘divine’ and confirmed the unity of God in a poem of his “Divan”:

“Jesus felt pure and calmly thought

Only the One God;

Who made himself to be a god

Offends his holy will.

And thus the right(ness) has to shine

What Mahomet also achieved;

Only by the term of the One

He mastered the whole world”

(WA I, 6, 288 ff)

Besides Jesus and Muhammad (ﷺ), in the East-West Divan Goethe also names Abraham, Moses and David as the representatives of the Oneness of God.

It is a known fact that Goethe felt a strong dislike for the symbol of the cross. He wrote:

“And now you come with a sign …

which among all others I mostly dislike.

All this modern nonsense

You are going to bring me to Schiras!

Should I, in all its stiffness,

Sing of two crossed wooden pieces?”

“Und nun kommst du, hast ein Zeichen

Dran gehdngt, das unter allen …

Mir am schlechtesten will gefallen

Diese ganze moderne Narrheit

Magst du mir nach Schiras bringen!

Soll ich wohl, in seiner Starrheit,

Hvlzchen quer auf Hvlzchen singen?…”

Und sogar noch stdrker:

“Mir willst du zum Gotte machen

Solch ein Jammerbild am Holze!”

Finally, in the poem of the Seven Sleepers of his “Divan” Goethe refers to Jesus a prophet: “Ephesus for many years/ Honours the teaching of the Prophet Jesus. (Peace be upon the good one!)” (WA I, 6, 269)

Goethe’s thoughts about Islam reveal a profound respect for its spiritual, moral, and literary traditions. His works, particularly the West-Eastern Divan, demonstrate his belief in the interconnectedness of human cultures and his admiration for the Quran and the Prophet Muhammad (ﷺ). Goethe’s engagement with Islam is a testament to his broad intellectual curiosity and his commitment to finding universal truths across cultural and religious boundaries. As such, Goethe remains a significant figure in fostering a deeper understanding and appreciation of Islam in the Western world.

Goethe’s work has also had an influence within the Muslim world, as well. (Indeed, the ‘bridge’ which Goethe built goes both ways.) This influence is most notable in the work of one of the most important Muslim poets and thinkers of the 20th century, Muhammad Iqbal. Iqbal’s 1924 publication, the Payam-e-Mashriq پیامِ مشرق (The Message of the East), is closely connected to the West-östlicher Divan by Goethe. In his Divan, Goethe bemoans the West having become too materialistic in outlook, and expects the East will provide a message of hope to resuscitate spiritual values in Europe. Iqbal styles his work as a reminder to the West of the importance of morality, religion, and civilization by underlining the need for cultivating feeling, ardor, and dynamism. He asserts that an individual can never aspire to higher dimensions unless he learns of the nature of spirituality.

And on a personal note… Goethe’s West-East Divan had a profound influence on my own movement towards Islam. Through my own studies in grad school and in the formation of my thoughts on Islam in the years leading up to my conversion, I always had next to me on my desk three books: the Bible, the Quran, and Goethe’s West-East Divan.

It is my hope that the richness of Goethe's works and thoughts on Islam are more widely read and understood by both Muslims and Christians, East and West. Goethe stands at the pinnacle of the great cultural traditions of Western Europe, and yet he, in his deepest thoughts, saw himself, at least spiritually and intellectually, as a Muslim — even if he was not outwardly practicing as such. May we, too, emulate and truly value the sense of openness and respect which Goethe displays in meeting ‘the other’ — all of us moving towards God until we meet together in Him. The One.

Quoted from: Medium

"Freedom" and "Rights"..

2024-10-27T03:07:00.001-07:00

"Freedom of speech", "freedom of expression", "human rights", "civil rights" etc - these are jargons and all are expressions used to confuse, mislead and control. And all these keep shifting - depending on how a certain powerful group of people decide. Do these "freedoms", "rights" really exist?

Depending on where you are around the world - some books or written materials are banned and some are not; what you say, what you express, what you do, how you act or behave can be right or wrong, can be acceptable or rejected or even a crime and punishable. All depends on where you are or who you are .. All are relative ..

Whatch what you say wherever you are on Earth, otherwise you can easily be labeled "anti-semite" or "homophobic" or "anti-feminist" or "anti-woke" or a "terrorist" or "anti-establishment" or "anti-government" .. Wearing a niqab can be right somewhere and a crime somewhere else, wearing a bikini and walking around nude, can be acceptable somewhere and punishable somewhere else. Certain so called "freedom" can be fashionable and acceptable during a certain period, but not acceptable during another. Maybe that same acceptable "freedom", might become a crime and punishable at/during a later time.

As for "human rights" - that's the biggest deception and fallacy of all. "Human rights" according to whom, where? The IMF and the World Bank, and even the United Nations practice discrimination without a care: some countries, some nations, some people - have more "rights", have more "freedom" and more power to do what/how they want than others. Anything goes, all options are open - depending on who does it, which person, which people, which country, which entity does it - it doesn't matter how cruel, merciless, barbaric a situation is; or how many starve or how bloody it is, or how many die. That so called "freedom" is allowed and enforced accordingly, relatively and depending on who defines and decides.

PHOTO: from Google Images

Threats To Wildlife in Yemen

2024-06-22T04:05:00.000-07:00

Already, Yemen has one of the worst humanitarian crisis in the world. But there is another crisis that's quietly and silently taking place - the country's wildlife: trees, plants and wild animals - are slowly being decimated. The continuing war and conflict in the country has taken a heavy toll on the country's wildlife.

With Global Warming and as hot as it has become in most of Yemen, trees - these very important beings that are essential for cooling and purifying the Earth 🌎 are being cut down, especially in urban areas, and not being replaced. Go to most urban areas in the country, trees are being cut down and buildings are rapidly being constructed and put up. No new trees are being planted. Worst, the trees that are already there in these urban areas, especially along streets, are not being properly watered or cared for.

As for the wildlife that live in the countryside and in remote places, they are not being properly protected. The national and the local authorities have no time or proper means for watching over them. Yemen has a rich and a variety of wildlife: in the seas, on the islands, on the mountains, and on the plains - but all these are now under imminent threat. Some night even go extinct.

Cry Yemen - The Cost Of War

2023-09-24T02:33:00.007-07:00

Since 2015 and the beginning of the war in Yemen, many Yemenis have joined the fighting for the money, especially government forces backed by Saudi Arabia and the United Arab Emirates who were paid in Saudi riyals.

Some left their low-paid jobs and took part in battles in return for better wages.

While others had no work to leave and found fighting was their only choice in a time of war and economic crisis.

Now, with serious conflict between the Houthi rebels and the Saudi and UAE-backed coalition all but suspended since April 2022, Yemeni soldiers are beginning to lay down their arms and build a life away from the battlefield.

“Nothing is worth dying for or killing other Yemenis for. There is good income from fighting, but when you think about the negative impact of fighting, you see that an entire community has been destroyed,” Ahmed*, a 36-year-old former soldier in government-held areas, told Middle East Eye.

Ahmed joined the Yemeni army in 2011. In July 2022, after visiting the children of fellow soldiers who had died in the war, he quit.

“On Eid last year, I visited the orphans of two colleagues who had been killed. I considered their children to be my own, but I thought, why were they killed? I realised that there was no reason worth dying for or for leaving our families behind,” he said.

Ahmed is not a new soldier, and he believes that soldiers should serve their country like all other public servants. But he also believes that fighting should be the last resort, only undertaken with compelling justification.

'I was fighting in the battlefields, and when I came back home, I would get into disputes with family members'

- Adnan, former fighter...

“It is time for peace. At the end of the day, Yemenis are brothers. I hope the warring parties can reach a peaceful agreement. Recently, we have not seen the fierce fighting that we used to see, so this could be the beginning of the end of the war,” Ahmed said.

Today, the former soldier works on construction sites, carrying bricks, cement, and other building materials. He does not have a regular job and sometimes goes for weeks without work, but he says it is better than fighting.

“I do a hard job now: what I earn is enough only for the basics, and sometimes we don't even have the basics. But our neighbours help us,” Ahmed told MEE. “I am happy with this life because I don't feel guilty of participating in the destruction of my country.”

Family reconciliation...

Now aged 41, Adnan spent years fighting with government forces, while his cousin went into battle on the other side for the Houthis.

They had been close but were torn apart by politics.

“I lost the good relationship I had with my cousin and some other family members because they have different affiliations. I was even about to lose my wife, who was against me,” Adnan told MEE.

“I was fighting on the battlefields, and when I came back home, I would get into disputes with family members who were trying to convince me not to fight. I had no rest.”

Adnan began fighting in the war in 2016, but earlier this year he left, convinced that it was better to enjoy life with his family than continue fighting and lose the people closest to him.

“Politics decides the war,” he said. "I saw Saudi Arabia was against the Houthis and then started to be not against them. I saw fighters who were with the Houthis join the government and vice versa. We fight following leaders, not knowing what will happen,” Adnan told MEE.

'The war has only brought destruction and misery, and I am ashamed to have been a part of it'

- Abdullah, former fighter...

“I decided to leave the war and its nightmare behind and enjoy life with my two daughters and the rest of my family.”

Now that he has laid down his weapons, Adnan says he has been enjoying family life. Gone are the disputes and discord, as the family has agreed to not talk about fighting but rather focus on the good things in life.

"I work as a shopkeeper, and what I get from this shop is enough to provide my family with the basics. Leaving fighting forever was the best decision of my life, and I really enjoy every moment now."

Shame...

But for those who have left the fighting, reflection can often bring uncomfortable feelings.

Abdullah, a 39-year-old former fighter, believes that everyone who took up arms bears some responsibility for the outcomes of the war, both good and bad.

"I joined the fighting in 2015, thinking that the war would be over in a few weeks and that6 Yemen would be better off. But the war has dragged on for years, and Yemen is only getting worse," he told MEE.

"Since 2015, I have seen nothing but the negative impact of the war. I see hungry people every day, I see destruction, I see displaced people living in squalid camps. The war has only brought destruction and misery, and I am ashamed to have been a part of it."

Abdullah said that the impact of the war forced him to stop fighting. He believes that if no one fights, the war will stop.

Fleeing poverty, Yemenis gamble life on deadly border route to Saudi Arabia

"Fighters are the fuel of the war, and they are joining every day. But if there are no fighters or fewer fighters, the warring parties will be forced to find a peaceful solution," he said.

Abdullah hopes that God will forgive him for his participation in the war.

He also hopes that neighbouring countries will help Yemen to recover from the damage caused by it.

"The neighbouring countries were part of the war and helped Yemenis to fight each other. Now, they should help Yemen to rebuild and heal," he said.

The United Nations estimates that 60 percent of the estimated 377,000 deaths in Yemen between 2015 and the beginning of 2022 were the result of indirect causes like food insecurity and lack of accessible health services.

Two-thirds of Yemenis - 21.6 million people - are in need of humanitarian assistance in 2023.

PHOTO: from Google Images

Article From: Middle East Eye

Of "Values" and "Human Rights"

2023-01-02T21:19:00.002-08:00

The Western world hypocritically preaches "values" and "human rights". How can we forget how they exterminated indigenous people in different parts of the world to create their so called "democratic countries"; how can we forget how the colonized, plundered and looted so many parts of the world to build their cities and economies; how can we forget how they brutally colonized other people; how can we forget how they started 2. world wars; how can we forget how they invade and destroy other nations; how can we forget their continuing support of a colonizing/apartheid Israel - just as they did support apartheid South Africa years ago?

And then there is there continuous flip-flopping on so many issues - a few years ago, they crewsiminalized homosexuality and now they are trying hard to force Africa and the rest of the world to allow men to marry men! And to allow children to "choose" their sexuality! How ridiculous, absurd and hypocritical the West is and can be on "values" and "human rights"!

QATAR: What Gives The West The Right To Dictate To This Tiny, Great Nation?!

2022-11-26T20:32:00.032-08:00

#Qatar 🇶🇦 has built and spent so much in recent years, not mainly because of the World Cup, but because it needs most of this infrastructure to elevate its economy and its services for now and the future. Most of the contractors and builders in this massive, extensive project are Western companies. Europe and the West have been waging an intensive, exerted and extensive propaganda war against this tiny Nation.

Europe, the West - are so shamelessly hypocritical that they forget who/what they are. They forget, overlook: slavery, colonization, racism and how they go about and freely continue to plunder and loot resources of/from other nations; they forget how their major wealth and cities were built by slavery, looting and trodden workers. They forget and overlook how the multitudes of indigenous peoples were annihilated to create some of their so called "democracies". They forget the incredible disparity of the sharing of wealth in their countries. All these, with impunity.

For them, they have the right to ban the Niqab, to curtail Muslim activities; they have the right and the privilege of banning and outlawing polygamy (and yet absurdly promote homosexuality). They have no respect or regards for other people's cultures, beliefs and laws. They define, forcefully what is "right" and what is "wrong", and "human rights".

Not so long ago, they brutally practiced slavery and built their cities by looting and overworking poor people. Not so long ago, they outlawed homosexuals and homosexuality was a crime - now they say it's "right" and are trying forcefully to dictate that (and their notion of sexuality) to the rest of the world. The most recent brutal, horrific wars have been Western created or executed.

Europe and the West are their own enemies. Their arrogance, disrespect and using absurd, senseless rules and laws will be their undoing in the end.

Image: from worldatlas.com

The "Sunnah" and The "Hadith"

2022-07-19T13:21:00.008-07:00

Following The Noble Qur’an is following The 'Sunnah'.

'Sunnah' in Arabic literally means 'the path' or 'the way'. The Arabic word 'Hadith' is very similar to 'Sunnah', but not identical. A 'Hadith' is a narration about the life of the Prophet Muhammad {ﷺ} or what he approved, as opposed to his life itself, which is the 'Sunnah'. Both The Noble Qur’an and 'Sunnah' are essential; one cannot practice Islam without consulting both of them, as the Qur’an tells us.<! more>

Subhana Allah answers the question of The 'Sunnah' directly and in many places in The Noble Qur’an.

Subhana Allah tells us that following the Qur’an is to follow the example of the Prophet Muhammad {ﷺ}, or The 'Sunnah' - like here:

"Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often." - (Qur’an, 33-21) ٠

There is no way one can be a practicing Muslim without referring to The 'Sunnah' and The 'Hadith'. It's only by following The 'Sunnah' and The 'Hadith' that a practicing Muslim would know how to perform all the Five Pillars of Islam – the declaration of faith (Shahada), prayer (Salah), alms-giving (Zakat), fasting (Sawm) and pilgrimage (The Hajj).

And it's only through The 'Sunnah' that Muslims learn properly how to perform such daily Muslim rituals and activities, such as: how to perform ablution (wudhu), how to greet other Muslims, how to eat, how to sleep, how to trade, how to perform 'Nikah' (marriage), how to live with a spouse and the rights of each, how to bury the dead etc.

In other words - The Noble Qur'an is complemented, completed and explained by The 'Sunnah' and The 'Hadith'.

Anyone who says otherwise or tries to tell people to ignore The 'Sunnah' and The 'Hadith' - doesn't understand Islam or is trying to twist / corrupt / aberrate Islam for their own ends and agenda or is not a Muslim▫️

Hadhramout: list of fish found in its Sea Water

2022-03-05T02:46:00.006-08:00

Hadhramaut is rich in fish. All in the Arabian Sea which extends along Hadhramout's long coastline. The Arabian Sea is very large and necessarily has many species of fish, including eels, rays, skate, sharks and barracuda. Many are tropical fish. Rays have jaw teeth which can crush their food, composed mostly of shellfish such clams, oysters and mussels. Skate also eat shellfish. Skates, rays and sharks are cartilaginous fish and have no bones.

A few species of barracuda are in the Arabian Sea including the yellow tail barracuda, the blackfin barracuda and the great barracuda. These fish are often seen in large schools, particularly the smaller species and juvenilles, along inshore reefs, creeks and in offshore waters where they hunt in groups. Larger fish often hunt alone. With its long, sharp teeth and its vicious temper, the barracuda has gained a reputation as a ferocious predator. The great barracuda is the largest of its kind, reaching lengths of over 5 feet and weighing over 100 lbs.Their main food source is other fish.

Cephalopods such as squid and octopus are not fish but rather are a type of mollusc. Others from this group in the Arabian Sea include cuttlefish, clams, mussels, oysters, scallops and the nautilus.

Many types of reptile appear in the Arabian sea, including several species of turtle and sea snakes. Various species of sea turtle include the green turtle, the hawksbill turtle and the Olive Ridley turtle. These are endangered due to the decline in coastal nesting areas on sandy beaches and are disappearing because of rising ocean levels caused by climate change and by pollution from oil spills and other human activity that threaten the turtles' food supply and disturb remaining nesting sites on sandy beaches. Sea turtles forage on sea grasses along the coastline of the Arabian Gulf. There are at least 10 species of sea snake in the area. They breathe air and are extremely venomous.

Several types of mammals make the Arabian Sea their home. Several species of whale have been recorded, among them the largest mammal in the world, the blue whale that can reach lengths of over 100 feet and feeds almost exclusively on krill and plankton. Another visitor is the humpback whale, which travels long distances in search of krill, shrimp and plankton and has a complex communication system consisting of varied clicks and musical sounds. Minke whales and fin whales appear also.
The dugong is also known as the "sea cow" for its habit of grazing on sea grasses and for swimming in herds. It is a very distinctive looking sea mammal reaching over 8 feet long and weighing anywhere from 500 to 2,000 lbs. It is part of the manatee family and related to the elephant. The dugong has paddle-like forearms and the tail is wide and flat, like a whales. The eyes are small and the animal is frequently spotted by divers, grazing on the ocean bed.
Dugongs prefer warm, shallow waters and can be found in the Arabian Sea as well as a number of other coastal areas throughout the world. They need fresh water to drink and so tend to stay close to mangroves and inshore islands. Other mammals include dolphins and porpoises.

Other species of animal include tens of types of coral, tens of types of sponges, and many species of prawn, crabs, jellyfish, starfish (or sea star), and anemones. Many species of water bird are also found in the Arabian Sea area.

The Arabian Sea has some of the most extreme climatic regimes due to seasonal fluctuations in air and water temperatures. Thus, it harbours excellent examples of ecosystem responses to natural environmental stresses.
A diversity of marine habitats exist here, including coral reefs with over 75 per cent cover in selected areas and sea grass beds that provide important breeding and nursery habitats especially for mollusks. Mangrove areas exist with selected stands reaching 6 meters in height, as do subtidal sandy and mud ecosystems that support rich biological assemblages (> 600 species).

Local Species:

Seasonal brown, green, and red algal flora and seasonal kelp communities, including several endemic species, represent important components of this region's biodiversity. Upwelling effects result in highly productive pelagic waters and high plankton productivity along the Oman Coast that support an enormous diversity of small herbivores.

A wide variety of invertebrates and algae exist, including Sargassopsis zanardinii , a species that is endemic to the Arabian coastline. Characteristic fishes include barracudas (Sphyraena spp.), wrasses (Family, Labridae), and damselfish (Family, Pomacentridae).

Found in the Arabian Sea are Dugong (Dugong dugon), and several species of turtles, including Green turtle (Chelonia mydas), Hawksbill turtle (Eretmochelys imbricata), and Olive ridley turtle (Lepidochelys olivacea). Of the baleen whales , recorded have been Bryde's whales (Balaenoptera edeni), Minke whales (B. acutoristrata), Fin whales (B. physalus), Blue whales (B. musculus), and Humpback whales (Megaptera novaengliae).

Toothed whales include Sperm (Physeter macrocephalus), Orca (Orcinus orca), and false killer (Pseudorca crassidens). At least a dozen species of dolphins (Family, Delphinidae) as well as the finless porpoise (Neophocaena phocaenoides) exist in the Arabian Sea.

Threats:

The Arabian Sea is a center for oil shipping. As a result oil spills, anchor damage, sedimentation, and other pollution effects are a real threat. Mining operations, fishing pressures, destructive fish collecting practices (e.g., dynamiting), residential and commercial development, and effluent discharge have resulted in altered species composition in many areas. Recreation and tourism also contribute to eutrophication and reef degradation. War-related activities provide another source of environmental damage.

The Singaporeans From Hadhramaut

2019-11-22T11:56:00.002-08:00

The first car to arrive in Tarim, a historic town in Wadi Hadhramaut.It had traveled across oceans and continents to get there — but not without the help of one prominent Arab family in Singapore.

“Tarim’s first car was bought and imported to Singapore by the Alkaff family,” said Zahra Aljunied, whose forefathers came from Tarim. The 62-year-old senior librarian is a fifth-generation Singaporean Arab from the lineage of Syed Omar Aljunied, one of the first Arabs to set foot in the port in 1820.

“They disassembled the car, put it on a ship, and brought it to Mukallah, which is nine hours’ drive from Tarim,” she told Arab News. “Then it was put on the back of camels, brought all the way to Tarim, where they reassembled the car with the S (Singapore number) plate before it was driven.”

Though the Indian Ocean separates the Asian metropolis of Singapore and the Arabian deserts of Hadhramaut, the ties that bind them run deep and go back centuries.

Almost all Arabs in Southeast Asia trace their ancestry to Hadhramaut, a region on the southern tip of the Arabian Peninsula in present-day Yemen. Referred to as Hadhrami Arabs, they began migrating to Indonesia, Malaysia and Singapore in large numbers from the mid-18th century.

Names such as Aljunied, Alkaff and Alsagoff are familiar to most Singaporeans, as streets, buildings, mosques, schools and even a district have been named after these prominent Arab clans. Yet few realize the impact the early Muslim settlers had on colonial Singapore, or on the families they left behind in the homeland.

“When Sir Stamford Raffles founded Singapore in 1819, one of the first things he did was to persuade Hadhrami families to come here,” recounted Singapore’s former foreign minister George Yeo at the launch of a 2010 exhibition about Arabs in Southeast Asia.

“Syed Mohammed Harun Aljunied and (his nephew) Syed Omar Aljunied from Palembang (in present-day Indonesia) were given a warm welcome, and from that time on Singapore became the center of the Hadhrami network in Southeast Asia,” Yeo said.

Atracted by Singapore’s free port status, the two men — already successful merchants in Palembang — brought everything they owned “lock, stock and barrel,” said Zahra, whose paternal grandmother came from the line of Syed Omar.

Syed Omar was born in 1792 in Tarim, a small town in South Yemen widely considered a theological, judicial and academic hub in Hadhramaut. The Malays saw him as a prince because the Aljunied family, being part of the Ba’alawi tribe, can trace their ancestry to the Prophet Muhammad and were regarded as legitimate custodians of Islam.

But growing up, Tarim was a place that Zahra and her siblings shunned.

“When we were kids, my grandmother or grandfather will say: ‘If you are naughty, we will send you back to Hadhramaut’,” she said, laughing. “So we looked at Hadhramaut as a place we didn’t want to be in. We didn’t look forward to going there.”

But her journey towards discovering her roots took a new turn in 2004, when she became part of a research team from Singapore organizing an exhibition entitled “Rihlah — Arabs in Southeast Asia.”

That journey drew her back to Hadhramaut five times, and also to Palembang and Java in Indonesia. She discovered that decades of Southeast Asian influence gave Hadhramaut a unique culture not found in other parts of the Middle East.

“When I first went to Hadhramaut, it was so different from Sanaa … It’s their way of life — what they eat, wear, even the language,” she said.

While men in Sanaa usually wear the traditional Yemeni dress called a thobe, men in Hadhramaut prefer shirts and sarongs, traditional Indonesian clothing often made of Javanese batik.

“Yes, they dress differently … They eat belacan (the shrimp paste condiment used in Southeast Asia) and keropok (Malay/Indonesian prawn crackers), all imported from Indonesia,” Zahra said.

“You ask me how I’ve assimilated to the culture here, but over in Tarim, they have already assimilated to the culture that is imported from here.”

Hadhramis have been traversing the Indian Ocean for centuries, said Syed Farid Alatas, professor of sociology at the National University of Singapore.

Situated at the crossroads of Africa, Asia and the Middle East, Hadhramaut was at that time a key post on the ancient spice trade route.

“The migration to Southeast Asia was relatively recent compared with the other migrations in East Africa and southern India,” said Alatas, who is also from a prominent Hadhrami family in Southeast Asia.

Famine and economic hardship were some push factors, he added. “But I think you can’t divorce that from a certain interest that Hadhramis have because they were living in the coastal areas. Hadhramaut has a long coast and so they were seafaring and interested in going out, in exploring other places.”

However, the homeland was never far from their hearts. Parents used to send their young sons to Hadhramaut to study in religious schools, where they would to learn Arabic and Islamic values. Sometimes they also married off their local-born daughters to Hadhrami men.

“They want their sons to know Arabic, so they send them to study there for many years, like my father, my uncle, some of my brothers,” Zahra said. “My grandfather was the same like others before him. They often sent money and many things back to Hadhramaut. Maybe once in three months, my grandmother would get a big carton and put lots of things inside — keropok (prawn crackers), belacan (shrimp paste), the Three Rifles brand (a homegrown brand) men’s singlets.”

Remittances from the Far East soon became the most important source of income for those in the homeland as overpopulation, poverty and arid farming conditions made it difficult to sustain traditional livelihoods such as agriculture, herding and trade.

By the 19th century, Arabs in Southeast Asia dominated trade, commerce and maritime networks. They operated the largest fleets and vessels in the Indo-Malay archipelago, and the port of Singapore became the hub of Hadhrami shipping. For a time, Singapore was also the major transit point for Hajj pilgrims.

Hadhrami Arabs were instrumental in the spread of Islam in the region. Many held high positions in civic and religious affairs or took part in politics. Others owned large swathes of land in the early colonial days — an estimated 50 percent of Singapore’s total land mass at one time, according to one scholar.

Known for their philanthropy, they also donated much of their land for cemeteries, hospitals and places of worship including famous landmarks such as St. Andrew’s Cathedral and Singapore’s first mosque, Masjid Omar Kampong Melaka — both of which still stand today.

After World War II, however, Arab wealth and prominence in Singapore began to fade, due in part to rent controls as the government sought to curb inflation. The introduction of the 1966 land acquisition act also affected Arab land ownership as the post-independence government bought property for state development.

Estimates put the Arab population in Singapore at about 10,000 today, but some say that the numbers are difficult to determine as many have assimilated into the Malay community and no longer distinguish themselves as Arabs.

Syed Harun bin Hassan Aljunied, Zahra’s paternal grandfather. (AN photo by Munshi Ahmed)

“Many Hadhrami emigrants intermarried with their host societies and integrated so completely that after the passing of a generation or two, their descendants could no longer be regarded as members of a diaspora. Others, however, chose to retain their affiliation to the homeland,” wrote historian Ulrike Freitag in her book “Indian Ocean Migrants and State Formation in Hadhramaut: Reforming the Homeland.”

However, she warned that “it would be premature to conclude that members of the Hadhrami diaspora have either all departed or assimilated to the extent of renouncing their Hadhrami identity.”

Some observers say that Singaporean Arabs have lost their identity since many young Arabs no longer speak Arabic and have little ties to Hadhramaut, but Alatas disagreed.

“Have Singaporean Chinese lost their identity?” he asked. “Singaporean Chinese are not like the Chinese in China. Even if they speak Mandarin, they think differently from Chinese in China. On that basis, is it fair to say that Chinese in Singapore have lost their identity?”

Arabs are no exception, he said. “You have Arabs in Singapore who feel and strongly identify themselves as Arab. On the other hand, you have those who have assimilated into Malay society — they know they have Arab ancestry, but they feel Malay.

“Then you have Arabs who are in between, who are creole.”

The war in Yemen has taken a huge human and economic toll on the country and disrupted transport links. Even those hoping to maintain ties with their ancestral home find it hard to return.

Flights have become irregular and expensive, and reaching Tarim now involves a 10-hour bus journey from Salalah in Oman, Zahra said.

“My father also stopped going,” she said sadly. “I miss Tarim.” from Arab News.

Al Riyan Airport, Al Mukalla, Hadhramaut Opens After Five Years

2019-11-22T04:08:00.000-08:00

At last, after almost five years of closure - Al Riyan International Airport in Al Mukalla, Hadhramout has openned today. It has been closed since Mukalla fell to Al Qaeda forces in April, 2015. Al Riyyan Airport is one of the oldest airports in Yemen.

Several times before, the opening has been postponed. Now, to the relief and joy of many travellers from and to Hadhramout and many other parts of the country - it has been opened. Reportedly, the first flight, a Yemenia (Yemen's national airline), will arrive from Aden and depart to Aden, tomorrow (Saturday, the 23rd November 2019). Yemenia has announced too, that on Wednesday - Riyan Airport will receive its first international flight from Cairo, Egypt.

Before this opening, only Seiyoun Airport and Aden Airport were open in Yemen, making it very difficult and inconvenient for many travellers, especially for the thousands of sick people who travel out to seek treatment in other countries.

The airport has been extensively renovated. Several new buildings too, have been added. Damaged furniture and facilities have been repaired or replaced with new ones. Most facilities have been upgraded.

Anies Baswedan Becomes the New Governor of Jakarta

2017-04-21T05:09:00.001-07:00

Descendants of the people of Hadhramaut have traveled and settled in many countries of Southern Asia and Eastern Africa. With time, they have all assimilated very well with the indigenous people of these places. Many have excelled, not only in Islam and religious matters; and as traders and merchants -- but in many fields. Including leadership. Jakarta, the capital of Indonesia and its largest metropolis has a new governor. A Hadhrami.

Anies Basweydan is the new elected governor of Jakarta, Indonesia. For descendants of the millions of the Hadharem around the world, in South East Asia, and especially in Indonesia -- this is a huge victory. It's always a great joy seeing a son of Hadhramout win. For the people of Hadhramaut, too, this is a great victory, very pleasing and makes all full of pride.

Very unfortunately for the people of Hadhramaut, where many left and gave other people, in distant places, "Light" -- Hadhramout, the Fatherland, is still stooped by the same many reasons that made the many Hadhrarem to flee the Homeland many years ago. The same reasons that are still making thousands of young Hadhramis to want to flee. Hadhramout is still being weighed down by: poverty, gabwala (tribalism), nepotism, favoritism and greed. It's still weighed down by short sighted and self-centered leaders. When will Hadhramout, the Fatherland, have the same kind of democracy, transparency, lack of corruption and enlightened leadership that allowed Anies Baswedan to become a governor of such a large city, thousands of kilometers away from the Homeland; and which has a population several times that of Hadhramaut? When will Hadhramout rise?

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Muhammad Ali, the Greatest Man of My Time

2016-06-04T06:25:00.000-07:00

If I am asked to choose or to name the greatest man, the greatest person who lived during my lifetime, that person would undoubtedly be Muhammad Ali.

Muhammad Ali. The greatest boxer, athlete and sportsman I have ever known and will ever know of, defined boxing and sports like no other person. Since the time he knocked out Sonny Liston in 1964 to his incredible knocking out of George Foremen ten years later in 1974, to his standing up to his beliefs and principals and hence being stripped of his boxing license and being made unable to earn during his prime years; to his facing up and fighting one of the most complicated diseases, Parkinson's Disease, he has done and overcome the impossible; and has seemingly appeared almost superhuman.

Ali was not only a superb, brilliant and very gifted athlete, sportsman and boxer -- he has been a leader, an exemplary, great role model and one of the greatest revolutionaries, activists and humanitarians of our time. He was so outspoken that not even the US government could silence or intimidate him. Always brave and courageous, he spoke out against racism, wars, inequality, injustice; especially in his own country, for his Black People.

He was so much against the war in Vietnam as he saw no reason for that (and for any other wars), that he refused to be drafted to fight in that war and was incarcerated for over three years by the US government for refusing so. And yet despite him not being able to train for those three years, despite not being able to earn, despite intimidation and harassment from his government and racists, he surprised friends and foes alike, when after his release, he went back to the ring and regained the boxing heavyweight title. And continued to be as outspoken, as brave and as courageous as before.

One of the most recognizable faces on Earth, Muhammad Ali could be so arrogant and was so full of pride, and yet he was so humble that, throughout the world, the poor and the common easily identified with him and greatly admired, liked and loved him. Although fiercely proud of his color, race and religion -- he preached love and tolerance. The way people loved him, especially children and the poor; and the way Joe Frazier and George Foreman (two of his greatest and most formidable opponents in the ring) were his closest and best friends -- speaks volumes in how great, humane and lovable Ali was. May he rest in Peace.

Other posts on this site on Muhammad Ali:

1. The Greatest: Muhammad Ali
2. Happy Birthday Muhammad Ali

Photo: from Google Images

Why Haven't Yemenis Been Using Solar Power?

2015-05-27T07:47:00.001-07:00

With abundant sunshine, all year round, 365 days a year; and with electricity very scarce or unavailable in most parts of the country; with most parts of the country having very extreme temperatures (mainly hot); with the world right now, in wonder, following the very remarkable, amazing journey around the world of 'Solar Impulse' (the solar powered plane) ------- it's incomprehensible that most Yemenis have not been using and do not use solar energy. With war raging in most parts of Yemen now; with its air space restricted and sea ports blockaded; with the present serious, crippling fuel shortage; Yemenis would have been much better off using solar power.

For years now, most Yemeni cities, including its capital - Sana'a - have had electricity rationed almost daily; and most people living in the rural areas are not connected to public, electricity grids; they rely mainly on electricity generators which are expensive to maintain and run. Chronic electricity shortage has been one of the main factors deterring development in the country. And yet, even with the continuous rationing and shortages of electricity -- Yemenis have not been using and do not use solar power.

Several factors have contributed to this: most Yemenis do not even know that electric power can be generated using the power of the sun; like with most other problems confronting Yemen --- there has never been proper government planning and vision; the government hasn't bothered much in promoting the use of renewable energy, which means people are not educated or enlightened on the very good benefits and advantages of using renewable power; and no incentives or tax breaks/exemptions have been offered or given to businessmen wanting to open up businesses in renewable energy.

Today, in all major Yemeni urban areas, the human and economic cost of the ongoing war, and of not having electricity -- is enormous and tragic. With the ongoing serious fuel shortage or fuel not existing at all, moving from one point to another, is difficult and expensive; many hospitals have closed; due to the extreme heat and dehydration, many, the very young and the old in particular, are becoming sick and many are dying; with most air-conditioners, freezers, chillers not working properly, a large quantity of food is getting spoilt; with many mortuary freezers not working properly, many dead bodies are decomposing.

When Yemen settles down, has peace, order and a proper, working government --- very hopefully, Yemeni leaders will do the necessary and their best in promoting and supporting the use of renewable energy, especially solar power; doing that will also create many jobs, especially for the youth. Solar power is not only clean and sustainable but also much cheaper and much more productive to the government and Yemenis in the long run.

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News and Social Media Reporting on Yemen

2015-05-04T12:10:00.001-07:00

In the last one month or so, there has been intense, extensive - and sometimes, frenzied - reporting on Yemen. Most of the news reporting, has been by foreigners; most of whom have very little knowledge or understanding of Yemen. Many, have never been to the country, and of those who have been to Yemen -- they have been to very few places. Many, if not most, of these reporters claim to be experts or to have knowledge of the country; but, from their reporting, for anyone who knows Yemen and understands its geography, history, complex culture, many varied and different regions and its thousands of tribes -- it's clear that most of these reporters do not know or understand the country. How can a foreigner who has been only to Sana'a (or/and a few other main cities), spent a few months or even years in these places, attended a few qat sessions -- claim to be an expert on Yemen? How can someone who does not know Arabic or very little of it, profess to be an authority or a pundit on the country? How can someone who does not know most of the twenty-one Yemeni provinces say "I am an expert on Yemen"? How many of these reporters have been to and have knowledge of: Dhalea, Raymah, Lahej, Hajja, Mahra, Mahweet, Al Jawf, Shabwa, Socotra or the many other Yemeni regions? How many know the historic towns of Tarim and Yarim? How many know that there are several towns/villages in the country, all with the same name: Al Hawta? How many know the differences between Wadi Hadhramaut, Wadi Do'an and Wadi Sa'ah? Even Arab news reporters, and so called 'analysts' and 'experts' -- non seems to have real, deep knowledge and understanding of Yemen: they didn't get it right in 2011 or after that; and they, too, seem lost today.

So, are there experts on Yemen? I doubt if there is any contemporary foreign person (or even Yemeni), today, who has gone through what Freya Stark did, who: schooled herself in Arabic, learned the history of Arabia, traveled unaccompanied by foot, car, donkey, and camel; through deserts, valleys and wilderness in Yemen (mainly in Hadhramaut) and many parts of the Middle East --- and stayed in many remote villages and Bedouin encampments; she did this, and yet she never claimed to be an expert on Yemen or Hadhramout or Arabia. True: there are many Yemenis who have deep knowledge and understanding of the country; there are a few foreigners, mainly Europeans (particularly Britons and the French), mainly archaeologists and petroleum geologists who, through their work in the field, in many parts of Yemen -- have very good knowledge of it. But - through what they report - I yet have to know of a reporter who has a proper understanding or wide knowledge of Yemen.

As for the social media, especially for non-Arabic, on Twitter and on Facebook (these are the main ones) -- most are confined to mainly affluent people living outside Yemen (mainly living in Western countries) or in Sana'a or around there; and some few tweets and posts from other few places like Aden and Taiz; most tweets and posts by them, are personal and focus on issues that are not much related to the present conflict like fuel shortages and electricity cuts (for the last few years, Yemen has been having periodic fuel shortages, and Sana'a and many parts of the country have had long and frequent electricity cuts -- these are not that much related with the present conflict to constantly tweet about or post on Facebook; except in Aden, where fuel and electricity shortages have been much more exacerbated). There are tens of thousands of Yemenis, right now, most of who have lost so much, who do not have the advanced smartphones that most Twitter users have, and may know very little about Facebook or most likely have never heard of Twitter -- and who have no time, at all for either, who are all busy trying to survive or earn a living and have the very basic necessities of life, like food and water; most of who are living in extreme fear, and have not had electricity or water or food, for days; many of who, are hungry most of the time.

In Yemen's present conflict, all areas are affected; the worst being Aden, Dhalea, Taiz, Lahej and areas around there. Over a thousand have died, thousands are injured or are very sick -- most of who cannot have proper treatment; hundreds of thousands are displaced and are not in their homes; many have taken great risks traveling through battlefields or through dangerous seas to seek safety -- but who knows their story, their misery or agony? How many have reported of the many in Aden or around there who must have regular kidney dialysis or chemotherapy but cannot, due to the ferocious fighting there? How many have reported of the poor, old man living about 20 kms. out of Sana'a, and due to the lack of fuel, had to ride a bicycle all the way to the city and ride/move around it in search of medicine for his old wife and return home, riding, though he had not been on a bicycle for years? How many have reported of the tens of thousands who, to save their lives have fled, to strange places, and left their homes and almost everything they possess not knowing when they will return or if they will still find their homes standing? How many have reported on the anguish faced by the many who have lost their loved ones, or seen their houses shelled or bombed, particularly in Aden and Dhalea? How many have reported of the tens of thousands of children who do not go to school any more (and may not now do their end of year exams) due to the conflict?

Hadhramaut International Schools, Leads and Excels in Mukalla

2015-02-25T00:17:00.001-08:00

Hadhramaut International Schools

"Seeking knowledge is a duty upon every Muslim,....." and "Whoever takes a path upon which to obtain knowledge, Allah makes the path to Paradise easy for him." (صلى الله عليه وسلم ). To seek knowledge; to seek education -- is the most enlightening and most rewarding thing one can do. The best and greatest gift one can give to one's children is knowledge; is education. Education enlightens and empowers. But, for knowledge and education to truly enlighten and be beneficial, that requires proper: place, space and means; it requires a school that gives its students good and appropriate resources/facilities and lets them achieve their full potential. A few weeks ago, while in Mukalla, Hadhramout, I visited such a school; a private one: the Hadhramaut International Schools. Considering how dire Hadhramaut's education system and institutions are, I was so relieved and comforted that, finally, Mukalla (and Hadhramout) had such an excellent center for education.