Hisham al-Qubati
Yemen Times
It is a pity that while the tourism industry in Yemen is declining, some officials help worsen the situation. The behavior of some of them is simply disgusting!
Many tourists complain about being annoyed by unwelcome companions, who, at times, are more parasites than the 'friendly Yemenis' they might be attempting to be.
They impose themselves on tourists, and disgustingly ask for everything, even hotel accommodation.
In my last trip with a foreigner in a Yemeni village, we were preparing to leave the hotel for a drive around the area when a group of Yemenis approached us. They said they had been instructed from above to bodyguard us. We accepted their company since it was their job, not knowing that they would become a bad example of Yemeni hospitality.
Driving through a lot of eye-catching places, we had to provide food and water for them. They also spent their nights at the same hotels--and we paid the bill! To make the matter even worse, when the trip was over, they ask for travel allowances! Even at check points in the main road, members of security that drove with us between check points, wanted transportation allowance to return to the previous check point. Ikeep wondering whether such behavior is legal, and if it is approved by the Ministry of Tourism and other authorities. It was very difficult trying to explain to the tourist if all companions behave this way.
Many tourists plan their visits very carefully and accurately. They calculate every penny they plan on spending for accommodation and traveling from one city to another. They probably do not expect to be paying a Yemeni officials to do their job. The tourist I was with asked me to explain to the officials that he was not supposed to pay them to carry out an ordered assignment -- and he is exactly right.
Interestingly, one of the tourist police pleaded that all tourist police do the same. "You can even ask the driver and he will tell you that it is true," he said.
The tourism industry in Yemen has been receiving continued blows, starting with kidnapping incidents to the September 11th attack on Washington and New York. It is surprising that instead of trying to overcome the consequences of such mishaps, its people gnaw at it from inside.

Saleh Abdulbaqi
Cultural Editor
Yemen Times
In this article , I will discuss the significance of the Yemeni singers who have sung for the Yemeni revolutions and shared the joy of different national events since the revolution's first day. Those creative singers have been very successful in depicting the zealous emotions of people who were extremely happy with the their new freedoms. The words of their songs were so strong and expressive, tackling all aspects related to the nation, the revolution's goals, and the removal of tyranny.
Singers like Abdullah Hadi Sait, the famous poets Ali Sabrah and Lutfi Jafar Aman and many others, played a significant role in what one can call the revolutionary artistic literature, as they produced a number of poems and songs celebrating the revolution. Indeed, the songs of these artists are still sung by people up to this very day, you can even hear the young children enthusiastically singing these songs, showing the extent to which these songs are lively and energetic.
In this occasion, one has to remember what these songs are for. The very morning of September 26th, 1962, the Yemeni people came to find that the tyrannical rule had been removed and that a new life had been established for Yemen. At that time, Sana'a Radio Station used to air some songs celebrating the new-born revolution by some Yemeni and Egyptian singers. Ahmed Al-Sunidar, a famous Yemeni singer said: While I was studying in Cairo along with some Yemeni singers like Ahmed bin Ahmed Qasem, Mohammed Mohssen Atrush and Fursan Khalifah in 1962, we could not receive the broadcast of Radio Sana'a so I tuned in to the Cairo-based Voice of Arabs Radio and verified that there indeed was a revolution in Yemen. I told all my friends about this happy news and went to the Voice of Arabs to register a national song. In fact, Al- Sunidar is the most productive singer in terms of national songs, songs that were recorded in Egypt. In addition, singer Ali al-Anesi recorded many songs marking the 26th of September revolution, songs that had a great effect on the period afterwards. Al-Abssi, one of the most popular Yemeni singers said: At that time, I was in my twenties, studying at the Islamic Education Institute in Aden, an institute that used to be run by Mohammed Salem al-Baihani. The time I heard the news from the radio with some of my friends in Aden, I was overwhelmed by an indescribable happiness. In the second year of revolution I had been in Taiz, where martial Abdullah al-Salal delivered a zealous speech to mark the special occasion.
I remember that in the beginning of 1967, some artists in Aden were invited to raise funds for the army taking part in liberating South Yemen. Singers like Mohammed Sa'ad Abdullah, Mohammed bin Shamakh, Yousef bin Ahmed Salem, Taha Fare'a, Ahmed Ali Qasem, Raja Basudan and many others performed musical parties in Taiz, Hudaidah, and Sana'a, coinciding with the 5th anniversary of the revolution. Ultimately, the national revolutionary song has voiced the rejection of the tyrannical rule in Yemen that existed in the pre-revolution period. It also celebrates the new achievement of the Yemeni people represented by the 26 September and 14 October revolutions, the most precious achievement of our nation. These songs have succeeded in depicting the joyful sentiment of the Yemeni people concerning their national revolution.

Prepared for bublishing by
Ismael Al-Ghabiri
Yemen Times


Hadramaut is divided into two parts:
a - Coastal Hadramaut which includes the coastal area of Mukalla, Shahir and others.
-- Internal Hadramaut which includes the valley districts, Saiyoun, Tarem, Shebam and the valley districts that begin in the al-A'ain valley, passing through the small villages up to al-Hawra, al-Qaten and al-Ainin.
Hadramaut has a total area of 155,489 km and its shore is considered to be an extension of the southern coastal region which stretches 6,200 km from Bab al-Mandab Strait to the coastal border of the Sultanate of Oman. Hadramaut valley represents a distinguished typographical phenomenon, as it is the greatest valley of Yemen and runs in parallel to the southern coastal region in southern Arabia.

Water Resources
The location of Hadramaut within the domain of the dry equatorial climate has effected the water resources of the region as there exists no permanent surface water, except for some valleys with springs.

Mukalla
Upon the establishment of the Cassadit dynasty in 1115 Hijri, Mukalla used to have the name al-Khisah. It gained much renown and supremacy when it replaced Shahir as the capital of Mukalla in 615 Hijri. Al-Ghwaizi castle is one of the most distinguished monuments of the city, though it is in dire need for renovation. Additionally, in Mukalla there is the famous Sultan library, containing a great deal of scientific books.

Shahir
Shahir is one of the oldest cities in the world and has been the scene for many battles between its inhabitants and the Portuguese invaders. Shahir is also one of the greatest cities of the governorate of Hadramaut and the oldest port of the governorate. Throughout history Shahir has been the capital of many dynasties that have taken place in the region. Shahir was invaded by the Qa'aiteens in the second half of the nineteenth century. One of the most distinguished monuments of Shahir are al-Aydrus and al-Khur gates, which were built by the Qa'aiteens, who also built a fence of 3.3 km circumference, 5.7 meters height and 1.15 meter width. Some of the ruins of this fence are still apparent up to this very day. Abubakar al-Mehthar, the famous Yemeni poet, lived in Shahir and composed many beautiful poems and lyrics about the city.

Saiyun
The town of Saiyun is 200 miles from Mukalla, 22 from Tarim and 13 miles from Shibam. It was built by Mua'awia al-Kindi and later was declared by Sultan Badir Daruish to be the capital of his dynasty. It is distinguished by its mild, temperate climate and its ancient mosques.

Shibam
Shibam is as old as history. The most important thing about Shibam are the old buildings which are consider to be the first skyscrapers in the world. Shibam was named after its king Shibam bin Hareth bin Saba junior. Shibam used to be a commercial center emerging within the same period as Ma'ayn Dynasty in the 14th Century BC.

Ghail Bawazir
Ghail Bawazir was named after sheikh Abdurahman Mohammed bin Omar Bawazir, who settled in the region at the beginning of the 7th century Hijri. Sheikh Bawazir built a religious institute in 1320 Hijri and the first intermediate school was built in 1944.

Tarim
Tarim is one of the ancient Yemenite cities which was mentioned in the old Musnad inscriptions. It not only used to be on the route of frankincense and myrrh caravans and during the Islamic era, it was also one of the most important cities in Hadramaut valley. One of the most distinguished monuments of Tarim is the al-Mihthar mosque, built in 833 Hijri.

The scholars of old knew Yemen as Al-Yemen as-saida, or fortunate Yemen, although the reason is matter of contention. Maybe it had something to do with its location to the "right" (Yemen is derived from the Arabic root for right) of Mocca. Or perhaps it was because Yemen occupied a strategic position in the spice trade between India and the Arab world, or maybe it was due to its reputation as a producer of frankincense, a rare aromatic resin prized as highly as gold by the ancients. Or perhaps it was simply the sanctifying presence of a Prophet. It is a forgotten fact about this forgotten land, but according to tradition, Yemen is home to one of God's earliest Prophets, Hud, who is buried here. The Prophet's tomb, which lies in a town of his name in the valley of Hadhramawt, has always been a destination for the devout. In the past the people who ventured out of the wilderness were mainly Hadhramis. These locals claim the ancestry of the people of As, to whom Hud preached. Their Ziyarah or religious visit persists; the difference being that now it is a more international affair, a festival. The Ziyarah appears to have been established as a public event in the 15th century, like the Meccan satellite town of Mina, Nabi Hud is deserted for most of the year. Then, once a year in the Islamic month of Sha'ban, when the fair was originally held, it comes to life as pilgrims start to flood in. Last year the four day Ziyarah Nabi Hud attracted some 160,000 people from as far away as Egypt, Britain, the US and even Indonesia.
While they are here, most will stay in Sa'yun, the regional capital, served by an airport and several hotels. Here they can marvel at the towering buildings which provide some of the best examples of Hadramawt's day brick architecture. Some of the most beautiful mosques and minarets in Yemen can be found in Say'un.
But it's the town of Nabi Hud and its festival that is the main attraction. As with much else in this highly tribalized society, proceedings here are dominated by the leading Sufi families of Hadhrmawt. One family, the Ba'Abbads, whose ancestors performed the Ziyarah in the 13th century, has enjoyed the privilege of leading it every year since.
Then it's on to the stone of a famous 15th century saint, followed by prayers at the Well of Greeting, where it is believed souls of the pious are gathered. The prayer is always led by a descendent of the Prophet Mohammed (peace and blessing be upon him), and takes in all the Prophets back to Adam. Only after these preparatory steps are complete is the visitor ready to meet the prophet Hud. A 1950s traveler described the tomb as being very long, attesting to the Islamic belief in the greater physical stature of early man.
The tomb lies at the foot of a mountain and faces inside a mosque which was first built in the 9th century. As with most of Yemen's architecture, it displays an amazingly unique harmony with its surroundings. Dwarfed by the dark mountain wall to its rear, the unimposing white-walled mosque sets a tone of humility and tranquillity amid greater forces, echoing the nature of the Ziyarah itself.
Next to the tomb, Nabi Hud's most famous landmark is the she-camel. In reality, this is very out of the ordinary, but legend has it that this is what remains of Hud's camel, which God turned into stone. One of the Ziyarah's highlights is the visit of the family of Abu Bakr bin Salim on the third day. This saint is credited with restoring the Ziyarah to the Islamic lunar calendar. His descendant's entrance to the tomb is accompanied by a tumultuous beating of drums, much loud chanting and the flying of family banners. With the arrival of the bin Salim clan, the fun and games begin in earnest. On the final day at the visit it's time to relax and to be entertained. Goats are butchered and favorite Yemeni dishes are prepared, especially harisa, a porridge made of sorghum and dates. Yemeni tribesmen, identifiable by their distinctive jambiya, or dagger, compete in camel races and dance accompanied by the (singing) ululation of their watching womenfolk.
Visitors compare the atmosphere of Ziyarah Nabi Hud to what the Hajj must have been like before affordable air travel turned it into a huge international gathering. Still unspoiled and regarded as a backwater in Yemen, Hadhramawt is probably the closest modern travelers will come to the Arabia of the Arabian Nights. The holy Qur'an describes the civilization that once occupied this area as coming to a violent end in a sandstorm that raged for eight days and seven nights. Prospective visitors will be relieved to know that these days the Nabil Hud empties rather less dramatically, with their spirits the only thing likely to be lifted off the ground !

Saad Shareef Taher
Iraqi Teacher of English,
Ibb
Yemeni proverbs, are an important part of the Yemeni culture because they are representative of daily activities and situations. They are the words that reflect simple people's thinking by which their daily life, habits and customs are truly expressed. They are the live records of politics, agriculture and wisdom throughout history. One can grasp through them details of the simple Yemeni society and have a picture of whatever might be on their mind. Here are some rural proverbs of Al-Nadirah-Ibb

1- Mushartta bil teref wela mkhange bil wesett.

Meaning: putting conditions before any contract or agreement is better than quarreling during half way.
Comment: in any contract or agreement, people should sit together to discuss their conditions before signing it. It will be better than quarreling and shouting when work faces difficulties.
Situation: when advising people who want to start a project.

2- Megtool ebooh wemsa mrezzih il bab.

Meaning: Though the son of the slain father has the social right to kill his murderer, he chooses to hide behind shut doors at night.
Comment: cowards always live in panic even if they are rightful.
Situation: when one faces danger and expects another. Or when blaming cowards.

3-Ygool Ali bin Zaid: indi tgoom il giameh wela haneen il migarid

Meaning: Ali bin Zaid was as ancient wise man (a popular philosopher). He was well-known for his wisdom, especially concerning agriculture. One of his sayings: "As far as I'm concerned, doom with its horror and divine punishment is better than returning of locusts again."Comment: locusts are quite harmful and are a very deadly enemy to farmers.
Situation: urging farmers to fight locusts in agriculture.

4-jarek il gereeb wela akhook il beyeed

Meaning: a neighbor is more beneficial than a remote brother.
Comment: in time of need, a next-door neighbor is of better help than a brother who lives in another city.
Situation: when urging others to respect neighbors, reminding them of prophet Mohammed (p.b.u.h) saying "your neighbor, then your brother."

5-Idil sraj wena atfeeh.

Meaning: Give me the kerosene lamp and I will extinguish it.
Comment: when you order someone lazy to do something and he uses the excuse of inexperience, unless you share his work.
Situation: when blaming lazy people.

6- Jehd il meileeh jehdeh wel shoom leu awger leh awger.

Meaning: a good man will be praised for whatever he does while a bad one will be looked on as bad, even when he does good things.
Comment: one can be nice and gentle by heart, not only by face.
Situation: when throwing light on good behaviors, while at the same time scorning bad ones.

7- thi ma yisebbeh ma yighedda win tghedda gheda il weil.

Meaning: He who doesn't wake up early to work, never eats lunch. If he has lunch, surely it will be a poor one.
Comment: people should get up early to work because it will certainly bring them a delicious meal. Lazy people will be served nothing, and if they get something to eat that will be left out food.
Situation: when urging others to work.

8-issebooh il rooh wil ghada ma teyesser.

Meaning: breakfast is a main meal, while lunch is less.
Comment: Yemenis and some other nations normally have breakfast at about ten in the morning, considering it an important meal. Other meals have less importance as they are usually busy chewing qat in the afternoons.
Situation: praising a traditional habit of breakfast is similar to a medical wisdom, "Have breakfast with princes, lunch with the rich, and dinner with the poor".

9- ma hed yitfil min fummuh la thignuh.

Meaning: no one spits on his beard.
Comment: the beard is a respected part of the body as far as Arabs and Muslims are concerned. Spitting on something is considered as a scorn or insult, so no one spits on his beard, metaphorically meaning that no one talks badly about himself.
Situation: when others cover their mistakes e.g. a thief never admits to being one.

10- men khalla min ashah asbeh yerah.

Meaning: he who spares some of his dinner will see it or make use of it in the morning.
Comment: people should save some of what they own for times of need e.g. never waste wealth at random. For a white penny will be useful on a black day.
Situation: urging others to be economical in their spending, prizing those who plan their life successfully.