A Speech given by Dr.
Abdulkarim EI-Eryani, during the Symposium:
“Windows on the Cultural Heritage of Yemen”
Date: September 5, 2003
Location: Freer Gallery of Art of the Smithsonian Institution in
Washington, DC
Dear friends and colleagues. It is my greatest pleasure to be one of the
speakers in this very important Symposium: "Windows on the Cultural
Heritage of Yemen", which is the first of its kind in the history of
Yemen-American relations.
I believe that I speak for all my colleagues from Yemen
who are present with me today. Very special thanks to H.E. Abdulwahab AI-Hajjri,
Yemen ' s Ambassador in Washington, DC; to the Smithsonian Institution and
its Director, Mr. Thomas Lentz, who was gracious enough to give the
welcoming speech on behalf of the Smithsonian Institution; and to Dr.
Julian Rubin, Director of the Freer Gallery, who was not able to be with
us for health reasons. I must also express my personal appreciation to Mr.
Ray Irani, CEO of Occidental Oil Co., for his graceful introduction of
Yemen's achievements during the 25 years of President AH Abdullah Saleh’s
leadership. I must thank him for his flattering remarks about me.
However, I must say that Mr. Ray Irani symbolizes the
pinnacle of a Lebanese-Arab immigrant, who came to the U.S.A. with very
few American dollars in his pocket. Today, he is the CEO of one of the
largest oil companies in the U.S.A. That is why I call the U.S.A., “The
Land of Opportunities.” Please greet with me Mr. Ray Irani. I wish I could
call him Mr. Ray “Eryani”. That will be a source of great pride for me.
I must also express special thanks and appreciation to
the wonderful people who have been active for almost two years preparing
for this great event, under the guidance of Ambassador Al-Hajjri. They
are: Boushra Almutawakel; Dr. Brigitte Boulad-Kiesler;
Dr. Maria deJ. Ellis (Ria), Director of the Yemeni-American Institute in
Sana'a ;
Mrs. Amal Hull, wife of H.E. Ambassador Edmund Hull, American Ambassador
in Yemen; and the many private and official partners who have made this
great symposium possible.
Ladies and Gentlemen, the title I have chosen for this
talk is: “Cultural Links or Cultural Divides"! I feel that this title may
be suitable after the tremendous havocs brought by the tragedies of
September 11, 2001 – not only to Arab-American relations and perceptions,
but also to the Arab-European relations. I hope that I, and all
participants in this symposium will be able at the end to persuade our
American friends and colleagues who are attending here with unprecedented
number (as Mr .Lentz noted in his opening statement), that after that
horrendous tragedy of Sept. 11, 2001, the only way out is to promote
cultural links, and to minimize (but not deny) cultural divides as they
exist in all human societies.
We should admit that these cultural divides may lead
sometimes to disagreement and eventual conflict, but can never be used to
explain the tragedies of Sept 11, 2001 – because they have gone beyond any
human conflict in time of peace and stability in the world at large. That
does not mean that conflicts in our region are non-existent; but they
can’t be used to justify or explain the crimes of Sept 11, 2001.
Dear friends, I believe that most of you are familiar
with the book written by Professor Samuel Huntington of Harvard
University, “The Clash of Civilizations”, published in 1997. This widely
acclaimed book was described by Dr. Henry Kissinger as “one of the most
important books to have emerged since the end of the Cold War”. However,
the book was severely criticized by almost all Arab intellectuals inside
and outside the Arab world. They all sensed, in 1997, an appeal by
Huntington to the Western world to get ready for a Clash with Islamic
Civilizations. Unfortunately, in my limited reading of Arab magazines and
periodicals, I never read a single article which dealt objectively with
that book.
For me, I am not here to analyze, refute or accept
Huntington's arguments. I have come from afar to promote cultural links.
Therefore, the question is: did that book signal the dawn of cultural
divides between the East and the West in general? – and between Islam and
Christianity, in particular? Tragically enough, it was only four years
after publishing the “Clash of Civilizations”, that the horrific crimes in
New York and Washington, DC were perpetrated by a group of fanatics
embracing the Islamic
Faith. That crime was condemned by all Muslims who understood how tolerant
Islam was, with all faiths during the past 1400 years. Nevertheless, one
can't deny that the murderous attacks on Washington, DC and New York City
have made millions of Americans (and even Europeans) claim that these
crimes are a vindication of Samuelson’s "Clash of Civilizations".
The question, is, shall we allow these terrorist acts
to obliterate a brilliant history of cultural links and religious
tolerance between Islam, Christianity as well as Judaism – which has
lasted for almost a millennium despite periods of conflict between these
three religions which have so much in common?
Ladies and Gentlemen, to make my point, I would like to
refer you to a wonderful book just published this year (2003) by Professor
Maria Rosa Menocal of Yale University under the title: “The Ornament of
The World: How Muslims, Jews and Christians Created a Culture of Tolerance
in Medieval Spain”. The Washington Post wrote the following about this
book: “The enthralling history of widely hailed as a revolution of a
(lost) golden age, bringing to vivid life the rich and thriving culture of
Medieval Spain, where for more than seven centuries Muslims, Jews and
Christians lived together in an atmosphere of tolerance where literature,
science and art flourished” .
Dear colleagues, due to time limitations, I will
explore (briefly) how Arab/Islamic cultural links were with Europe during
medieval times, not only in Spain but also with the many centers of Arab/
Islamic learning centers such as Baghdad, SamarKand in central Asia, and
Sana 'a,Yemen. It is very important to say that many scholars agree that
these cultural links sowed the seeds of European Renaissance that lead to
the “Industrial Revolution” – which also led to our modem digital age.
In Spain, I will talk about one of the greatest Muslim
scholars (who was widely known in medieval Europe as Avirroes), Ibn Rushd,
and his Jewish contemporary Ibn Maimoun, the founder of Maimonids
Philosophy. Some scholars call him the “second Moses”.
From Sana'a, I will speak about a great Yemeni
geographer, astronomer, scientist and historian – Abu Mohammad Al-Hasan
Ibn Ahmed Al-Hamdani – whose books were known in Spain because he lived
over 200 years before Ibn Rushd. Admittedly,
Al-Hamdani was not as well known in Europe as other Arab/Islamic scholars
were.
Ibn Rushd, who was known in Europe as Avirroes, was
born in 1126 AD, and died in exile in a small Spanish town in 1201 AD. He
was buried in his birth place Cordoba, Spain. Avirroes studied and debated
in some European schools, most prominently in Paris – which eventually
became the bastion of Avirreism philosophy, during the second half of 13th
century. His most important book (which was taught in European
universities until the late 17th century), was his commentary almost
line-by-line on the writing of the world’s greatest philosopher,
Aristotle. Ibn Rushd did not only produce the most accurate text of
Aristotle's monumental work, but he made many important comments and even
corrections based on his own understanding of Aristotelian philosophy.
This book and other works of Ibn Rushd arrived in
Europe during the 13th century. Suddenly, the Latin World was divided into
parochial dogmatists and liberal followers of Avirroes. The parochialists
in both Spain and Europe, considered Avirroe’s theory about the relation
between philosophy and theology heretic. Just as Avirroes received a
public trial in the presence of Almohad (Al Mowahid), Caliph of Spain, and
was sentenced to exile. The Roman Church in Paris issued a decree in 1277,
which banned studying Avirroes.
Nevertheless, rationalism prevailed, and Avirroes was
studied until new philosophers such as Kant and Descartes took the stage.
So what was Ibn Rushd' s philosophy, and how did he see the relationship
between philosophy (Science) and theology? Ibn Rushd considered the mind
as rational and creative, and theology as instructive. Therefore, if the
mind leads to a logical conclusion (which seems to contradict theology),
we have to reinterpret our understanding of the theological text to fit
new facts of philosophy (Science).
However, Avirroes was a great judge and deeply
religious. This very brief presentation of Avirroe's revolutionary
thinking turned his life in Andalusia into misery. Ibn Rushd was one of
the most important people in the court of the Almohad Caliph; but the
religious zealots launched a campaign against him – not only because of
his apparent heresy (in advocating the need to adapt theology to
scientific facts), but also because he wrote a devastating critique of one
of Islam's most prominent theologians,
Imam Al-Ghazali (Al-Gazel), a sophist who condemned philosophy and
philosophers.
Those vicious campaigns brought him (and his disciples)
to a trial in front of the Caliph. Eventually, he was exiled to a village
in southern Spain. Now what was the significance of Avirroes new theory? I
believe that in addition to promoting rationalism, it was the primordial
theory which led to the greatest reform in the history of Christianity;
that is, the Protestant Revolution, of separation between the State and
the Church.
In essence, Avirroes called for the separation between
philosophy (science) and theology, but he only advocated re-interpretation
of theology. In medieval Europe, theology was the only science which
should overrule any new scientific theory, and the church made sure to
perpetuate it. A contemporary of Avirroes was born also in Cordoba. He was
Ibn Maimoun (known as Maimonides). Although he was Jewish, he was an Arab
educated intellectual. He wrote his most important book, “Guide to the
Perplexed”
(Dalil Al-Hairanin), in Arabic.
Like Avirroes, he was deeply religious, but he believed
in the supremacy of mind. Sadly, he was persecuted during an anti-Jewish
movement. He and his family left Spain, to Morocco; to Palestine; and
spent most of his productive life in Alexandria, Egypt –
where he was a respected intellectual.
Dear colleagues, since this great Symposium is about
Yemen’s cultural heritage, I would like to present a great Yemeni
geographer, astronomer, historian and scientist. He was Abu Muhammed AI-Hasan
Ibn Ahmed AI-Hamadani. He was born in Sana'a, in the year of 893 AD, and
died around 976 AD. Therefore, he preceded the most well known Arab
contributors to European renaissance, such as Ibn Al-Haytham, Al-Bairouni
and
Ibn- Sina (Avisina), respectively.
Just as Aristotle was the inspirer of Avirroes (in
Philosophy), one may say that Al-Hamdani was inspired by Ptolemy in
Astronomy. In his most well known book, “Description of the Arabian
Peninsula”, he devoted the first few pages to Ptolemy's famous book on
geography. Based on that, Al-Hamadani says: “Beware that the earth is a
globe (sphere). It is not flat like a spread piece of cloth.” Then he goes
on presenting what we may call an experimental evidence for his theory. He
cited as an example a very famous star, known to the Arabs as Suhail Al-Yamani
(Copus). As he explained, this star is seen in Sana'a in the centre of the
sky. However, in Mecca (north of Sana'a), it appears at the edge of the
horizon; and in Baghdad (further north), it is not seen at all.
Al-Hamadani continued to talk about stars seen from the North Pole, but
not seen from the South Pole; and seen from the Equator, but not seen form
either north or south of the earth.
I believe that Hamdani's most original contributions to
Arab Islamic science are three additional scientific observations: The
first one is his disagreement with Ptolemy, which said that the
temperature of the planets was generated by their rotation. He said that
this is impossible because it means that their temperature should rise
constantly. How did Hamdani arrive at this (far-reaching) conclusion?
I believe that he arrived at it from the universally accepted theory in
his time; namely, that the universe was geocentric. Therefore, if the sun
rotated around the earth, the earth's temperature must rise constantly.
The same theory of geocentrism led Hamdani to a more far-reaching
conclusion: If the earth is a stationary sphere, and the planets rotate
around it, it must have “ups” and “downs”. Theoretically, people and
objects “down”, must fall. His answer to this was that the earth has “Jathebyah”,
the Arabic word for gravity; and that this gravity has equal effect on
movement “up” and “down”.
A third theory (which I think was exclusively arrived
at by Hamdani’s powerful intellect) is his theory of “the role of breeze”
(Arabic nasseem), in sustaining the burning phenomenon which was most
puzzling to his predecessors. Hamdani cited an incident which happened in
his time. He says a group of people came to the ruler of Sana' a and
informed him that a great cave had been discovered in Wadi Dahr (about
five KM north west of the city). They believed that it may contain a great
treasure which was guarded by devils. The ruler sent his own expedition to
the cave. Hamdani said the following: “These men entered the cave using
candle lights. As they penetrated deeper and deeper, their candle lights
turned off, and they started feeling pressure on their chests. They
concluded that the devils must have done all that”! Then, Hamdani
explained in the clearest terms how those people were wrong, saying “that
the reason for what happened was the disappearance of the breeze (nasseem)”
– (oxygen?!). Then, he stated that “burning fire and living things exist
only in the presence of (nasseem)”.
Significantly enough, Hamdani proceeded to describe what is perhaps the
oldest scientific experiment to prove the rule of (nasseem) in the burning
phenomenon. He said “if you take a candle which is well supplied with
burning oil and put it on a flat surface, then take a pot and put it over
the candle, and seal the edges of the pot with mud; if you lift the pot
after few minutes, you will find that the candle has turned off because of
the disappearance of (nasseem)”.
Ladies and gentlemen, doesn't Hamdani precede La Voisre
by many centuries? Interestingly, Hamdani described steam cooking on the
basis of this theory. He said “when you prepare an oven for cooking meat,
you usually let the wood burn and then put the meat in the oven on top of
the fire. Then the top of the oven is covered and sealed with mud.
Similarly, you seal the fire-eye at the bottom. When you open the oven
after few hours you will find that the fire is dead and the meat well
cooked.” He then explains that fire died because of the disappearance of (nasseem),
and the meat was cooked by the steam (heat waves from water in the meat).
Dear friends, in my concluding statement, at the end of
this wonderful symposium, I promise those who have asked for the full text
of my opening speech to put its full length on our Embassy's website. Now
we have to ask where do we go from here? I believe that promoting cultural
links and minimizing cultural divides must be promoted in every way
possible. We have to hold more symposia like this. The announcement of the
Smithsonian that it will host Yemen's exhibition (which is now in Spain)
during 2005, is a great step in the right direction.
The establishment of the Yemen Society for Preservation
of Cultural Heritage by the private sector of Yemen is another great step.
I think we must also promote academic exchange. The number of Arab
students has declined significantly since September 11, 2001. This will
only promote cultural divides. I myself, am a product of a student
exchange programs, sponsored by the International Institute of Education
started in Yemen in 1958. I was, in fact, no.3. Many graduates from the
U.S.A are now in high positions – not only in Yemen but also in many Arab
countries. I look forward to USAID resuming that program in Yemen.
Promoting business links and joint investment between Yemeni and Americans
is another important objective.
Finally, (before H.E. Edmund Hull makes the closing
statements), I must express my deepest appreciation and gratitude for all
those who have worked for almost two years to make this symposium a
success. My deepest appreciation also goes to The Government of the
Republic of Yemen; the U.S. Department of State; the Board members of the
Foundation for the Protection of Antiquities and Cultural Heritage
(Sana’a); Consolidated Contractors International Company SAL; Hunt Oil
Company; Occidental Petroleum and Gas Corporation; the Social Fund for
Development (Sana’a); the World Bank (Sana’a); Yemenia [Yemen Airlines];
and Contrack International, who contributed to finance the cost of the
Symposium.
Finally, thanks and much appreciation must go again to
the Management of the Smithsonian Institution – and particularly to Dr.
Julian Rubin, the Director of the Freer Gallery.
Thank you very much
[Home] [Issues of Interest]
Last Updated:
04/09/04
Powered & Maintained By: Embassy of Yemen