u/alihedgehog73839

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The Ibn Sahl coin is attributed to Sayyid al-Husayn ibn Abd al-Rahman ibn Sahl, from the Al-Jamal al-Layl branch of the Alawi Sayyids of Tarim. His name is associated with the history of Tarim during the 13th century AH. He died in the city of Al-Shihr in 1274 AH.

It is strange that Tarim and Aden are mentioned together! Does this mean that Aden was part of Hadramawt?

Traditional Yemeni Abayas

* خولانية → Khawlani Abaya

* زبيدية → Zabid Abaya

* صنعانية → Sana'ani Abaya

* رداعية → Rada' Abaya

* عدنية → Adeni Abaya

Disclaimer:

Please note: I did not personally conduct laboratory testing on these genetic samples. This analysis is an aggregation and compilation of publicly available genetic data, Y-DNA projects (FTDNA, YFull, YSeq), and community-shared test results from online sources.

Overview of Aden Y-DNA Lineages

Aden's unique historic role as a major port city and trade hub is reflected in its Y-DNA diversity, showing strong Arabian roots combined with Mediterranean, Horn of Africa, and South Asian genetic signatures.

Sources:

https://x.com/i/status/1739304244027543736

https://x.com/i/status/1632106584355512320

https://x.com/i/status/2008570226280198211

https://x.com/i/status/1958942650716848251

https://x.com/i/status/1821448449415405990

https://x.com/i/status/1935714889806328023

https://hras.yseq.net/hras.php?dna\_type=y&map\_type=alpha&hg=T-Y144275

https://www.yfull.com/tree/E-Y572118/

https://www.yfull.com/tree/E-FTB79822\*/

https://x.com/Y\_Alalie/status/1935714889806328023

https://x.com/Em35V22/status/1821448449415405990

https://www.familytreedna.com/groups/murad/dna-results?srsltid=AfmBOoq88zhj2qs\_Itm6Offbw4YoCwPgan\_qRKovBRdnGBxTMBIEhEfq

The Passing of Captain Ali Mohammed Nashtan

With hearts that believe in Allah’s decree and destiny, we mourn the passing of the legendary football star and historic top scorer, Captain Ali Mohammed Ali Nashtan, who passed away today, Friday, August 28, 2026.

He was a man who carried the banner of Southern Yemeni football during its golden era, leaving an everlasting mark on the football fields. His career began with Al-Shabab Sports Club in Crater, Aden, followed by spells with Al-Ahli, Al-Tilal, and the Police Club, before representing the national team at the age of 18.

He was the league’s top scorer for three consecutive seasons, led his teams to domestic championships, and represented South Yemen in Arab and international competitions.

Full Biography of the Late Captain

Date of birth: March 24, 1952, in Aden.

Occupation: Officer in the Aden Passport Department, holding the rank of Lieutenant Colonel.

Football nickname: “The Fox of the Football Fields” — one of the most prominent stars of Southern Yemeni football during its golden era.

Playing Career

He began his football career in 1969 with Al-Shabab Sports Club (Crater, Aden), where he played for four years. He scored his first goal in his very first match, against Kawkab Al-Shihr in Mukalla.

He later moved between some of Aden’s most prestigious clubs: Al-Ahli, Al-Tilal, and the Police Club, continuing his career until his retirement in 1987.

He played for the senior national team at the age of 18 in 1972, making him one of the youngest players to participate in the Arab Games at the time.

His first international match was against the visiting Chinese national team in Aden in 1972.

One of his best performances with the national team came against the Ethiopian national team in Addis Ababa in 1981.

International and Foreign Competitions

He participated with Al-Shabab in a tour of Cairo, Egypt, in 1970.

His first overseas appearance with the national team was in Algeria in 1972, under the leadership of Captain Azzam Khalifa.

He participated twice in the Palestine Cup, held in Libya in 1973 and Tunisia in 1975.

Domestic Achievements

Top scorer of the General League for three consecutive seasons:

1978–1979

1979–1980

1980–1981

Won the league championship with the Police Club in the 1983–1984 and 1984–1985 seasons.

Won the September 26 Cup with Al-Shabab in 1970.

Won the Nasser Cup with Al-Shabab in the 1970–1971 season.

Won the Woman’s Shield Championship (Tars Al-Mar’a) with Al-Ahli in 1975.

Won the Republic Cup with Al-Tilal in 1979.

Administrative Career

Served as Deputy Chairman of the Police Sports Federation.

Coaching Career

Police Club: 1990–1992

Al-Tilal Club: 1993

Ittifaq Al-Hawtah, Sayun: 1995

Jeel Abyan: 2000

Al-Rawda Club, Aden: 2006

For two decades, he carried the banner of Southern Yemeni football. He combined talent with leadership and became a historic goal scorer and one of the game's enduring players. After his playing career, he continued to serve football as a coach and administrator, remaining active behind the scenes of the sport.

May Allah shower him with His vast mercy, grant him a place in His spacious Paradise, and give his family and loved ones patience and strength.

Indeed, we belong to Allah, and indeed to Him we shall return.

The biographical information about the deceased was provided by journalist Hassan Qasim and Mr. Mahmoud Obaid.

أسماء بعض ألوان بالعدني

دم الغزالي, ياجوري, تمباكي, رمّاني, زنجالي, رمادي, فيروزي,سوسني, كاكي, خياري, حبحبي, كريمي, كحلي, مدادي, دخاني, سكري, رصاصي, هردي, سمني, ليموني, مشمشي ، مزركش,مخربش

ايش تسمون الالوان في لهجتكم العربية شاركوا؟

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Have you ever wondered why the old houses of Aden were filled with those wooden mashrabiyas and enclosed verandas?

In a rare article by the engineer D. B. Doe, the story of the development of Adeni architecture is revealed:

1. The Beginning – The Fortress House:

The old stone houses of Aden resembled inland fortresses, with thick walls and small, low-set windows, for three main reasons: defense, protection from the sun and sand, and the privacy of women.

2. The British Occupation Changed Everything:

With the construction of the Tawahi Camp (Front Bay) in 1839, a new architectural style appeared: the Indian bungalow—a single-room structure with stone walls surrounded by open wooden verandas for ventilation. It was ideal for the climate, but it conflicted with local traditions concerning women’s seclusion.

3. The Birth of the Adeni Screen:

This is where the people of Aden came up with an ingenious solution: they transformed the small mashrabiya that had originally been placed above the window—the hijab window—into a full screen covering the entire veranda with crossed wooden latticework. This allowed air to enter and provided a view to the outside without allowing people inside to be seen. Indians had used this as decoration, but in Aden it became a practical necessity for modesty and privacy.

4. The Revolution of the 1950s:

With the housing crisis and rising construction costs in the 1950s, verandas surrounding entire houses disappeared and apartment buildings became more common. New solutions were therefore introduced to block the sun:

Concrete sun hoods above windows

Horizontal wooden sunshades, spaced every 8 inches, which reduced direct sunlight while still allowing people to see outside

Colored glass awnings for schools

5. Claustra – Aden’s New Architectural Fashion:

The first building to use perforated concrete sun breakers (Brise-Soleil / Claustra) was constructed in Mualla in 1953–54 for a French company. From there, the style spread throughout the schools of Mualla and Sheikh Othman, as well as the small houses of Lahj, until it became a distinctive feature of Aden. Today, hardly a wall in Aden can be found without this type of architectural screen—even when it serves purely as decoration!

As the writer says: just as Gothic decorative stones eventually became mere ornament, sun breakers and mashrabiyas may also become nothing more than aesthetic decoration—and that is exactly what happened.

From an article published in #Aden_Port_Annual_63_64.

The original photographs from the annual were in black and white and have been automatically colorized to help reveal their details. Please open them.

#WindowScreensAndVerandasInAden #HistoryOfConstructionInAden #Mashrabiya

‏A picture from

This is the traditional dress of Al-Hujariya and Aden from decades ago. It was the white apron or white towel and the turban. There's no need to imitate the dress of Sana'a or any other region, as it's specific to those areas and extends to Sabr, Jabal Habashi, and Sami'. These areas have no connection to Al-Hujariya, but the Imam linked them to the Al-Hujariya district and the Al-Turbah court. Their customs and dress are different, an extension of Ibb and the north. This diversity is a source of pride, rather than reducing it to a single style. There's no need to imitate and adopt other cultures at weddings or elsewhere.

*The picture is sixty years old and shows people from Al-Hujariya whom I don't know.

​

آل حميدان، آل لقمان، آل جرجرة، آل حمزه، آل باشراحيل، آل خليفة، آل أمان، آل خليل، آل مكاوي، آل باسودان، آل الصافي، آل العوبلي ، آل الزوقري، آل المدي، آل مكي، آل باشرين، آل بامدهف، آ ل الأعجم، آل مسواط، آل باديب، آل الحاج عبادي، آل محمد ناصر، آل بازرعة، آل الكتبي، آل باهارون، آل طرموم، آل باسندوة، آل علي عبده، آل الأصنج، آل الجرادة، آل حنبلة، آل عبده قاسم، آل السمان، آل العيدروس، آل البيومي، آل الشوذري، آل الخدشي، آل خدابخش، آل الدنجي، آل إبراهيم نور، آل الصائغ، آل القعر، آل المنيباري، آل باخبيرة، آل صحبي، آل العزاني، آل البديجي، آل الموشجي، آل جوهر، آل البيضاني، آل الحداد، آل الكوكني، آل الموشجي، آل يعقوب خان، آل محيرز، آل الصوري، أل الصعيدي، آل السعيدي، آل الصحبي، آل المدي، آل الأعجم، آل الكتبي، آل الماس، آل باسنيد، آل طرموم، آل باسندوة، آل شوالة، آل الناخودة، آل المحلوي، آل باسيف، آل السبراتي، آل يوسف خان، آل الحماطي، آل البيرو، آل الهمشري، آل الأغبري، بيت أربد، بيت النعاش، بيت عمر زيد، بيت الفيروزي، آل القصيص، بيت عطية، بيت السبوع، بيت الدجنة، بيت المنان، بيت السبولة، بيت عوضين، بيت سعيد عولقي، بيت حترش، بيت الشوذري، بيت حامد جعفر، آل شولق، بيت الجاوي، بيت الطحس، بيت الطمبش، آل شمشير، آل الحريري، آل الرمزو، بيت عقيل عباس، بيت مرشد، آل الحريري، آل الرمزو، آل عقبة، آل القوسي، آل الكومي، آل الخليدي، آل القلعة، بيت العولقي، بيت الضالعي، آل العرجي آل النورجي، بيت الميسري، آل البكيلي، آل الحبشي، آل العراسي، آل غانم، آل شطارة، آل ثابت، آل خان، بيت الزليخي، آل السقاف، بيت فضل عباس، بيت عبداللاه، بيت بلجون، بيت الخطيب، بيت الخوباني، بيت حسرت، بيت الجوباني، آل فريد، بيت الرديني، بيت عبدالرسول دنجي، آل يسلم، بيت الهويدي، بيت السليماني، بيت خنزازا، بيت العوبدي، بيت محمود مرشد، آل سلطان، آل بارحيم، بيت مستر حمود، آل الكعكي، آل التركي، بيت عبده قربع، آل السكينة، آل العزعزي، بيت الكوكني، آل العاطفي، بيت أنوري، آل الشادلي، آل العكبار، آل الشيباني، آل البيحاني، بيت الدقم، آل خبارة، آل السودي، آل باحميش، آل الميسري، بيت رستم علي، بيت السيد ثابت، بيت الزنقور، بيت الجبلي، بيت مانا، بيت العلس، بيت عبدالقادر سعيد هادي، بيت محمد عبدالقادر، بيت العطار، بيت اليامي، بيت إمداد علي، بيت الشبيلي، بيت باعباد، بيت باشنفر، بيت اليافعي، بيت باحكيم، بيت الكوكني، بيت بلجون، بيت القطيبي، بيت المسلمي، بيت الحمزي، بيت الشيخ الشعيبي، بيت عزيم، بيت إسماعيل كوكني، بيت الدباء، بيت الكدر، بيت الدفر، بيت السندي، بيت الجيلاني، بيت خبارة، بيت باخبيرة، بيت بن شحنة، بيت قدار، بيت الوريثة، بيت مظفر، بيت فقيرة، بيت العمراوي، بيت الكبيشي، بيت علمي نور، بيت ربيع، بيت خالد هندي، بيت البهري، بيت جابر، بيت الإبي، بيت السوقي، بيت المرق، بيت الواكد، بيت الرجعي، بيت محجوب، بيت المسرج، بيت، بيت العجمي، بيت حامد عبدالغني، بيت محمد جعفر شادلي، بيت وديع ثابت، بيت السلفي، بيت النبوتة، بيت ربيع، بيت العاقل، بيت المنصوري، بيت علي إبراهيم نور، بيت السياني، بيت الدفالي، بيت القعر، بيت حامد بنجالي، بيت الويبر، بيت اللكو، بيت البالو، بيت العجينة، بيت الخضر، بيت ملهي، بيت شوقي شفيق، آل الحكيمي، بيت عقلان، بيت الناشري، بيت شماخ، بيت كليب، آل باديب، بيت فاروق رفعت، بيت الهتاري، بيت الباشا، آل حمود الهاشمي، بيت ملهي بيت الحاجب، بيت الفروي، بيت فخري، بيت البحاح، بيت بركات، بيت محمد عبدالله فارع، بيت العولي، بيت الجابري، بين النورجي، بيت عبده علي، بيت أنور إسماعيل، بيت هبة الله، بيت إحسان الله، بيت الرماح، بيت بهادر، بيت الخيبة، بيت الخامري، بيت قردش، بيت السحولي، بيت بابو هندا، بيت الشميري، بيت محمد عبدالله مخشف، بيت الدقمي، بيت الترب، بيت توكل، بيت علي خليل اليناعي، بيت البحصو، بيت هاشم السيد، بيت ناصر محمد باسويد، بيت أحمد يوسف النهاري، بيت عبده الزغير، بيت محمود عقربي، بيت باناجا، بيت الباقر، بيت البغدادي، بيت حسن فقيه، بيت نديم عوض، بيت الروبله، بيت باديب، بيت الباصهي، بيت النهاري، بيت غانم سعد، بيت علي سعد، بيت الصافي، بيت الكتبي، بيت لال جي، بيت القربي، بيت الماستر حسن علي، بيت خليل سليمان، بيت شوالة، بيت عفارة، بيت الأدهل، بيت المقطري، بيت باعبيد، بيت شهاب، بيت الشبوطي، بيت بازرعة، بيت الشبوطي، بيت الرباطي، بيت الصوفي، بيت الجبل، بيت السيد بركات، بيت الفضول، بيت السيقل، بيت الصائغ، بيت العوبلي، آل شمشير، بيت إحسان الله،بيت العرجي، بيت العتربي، بيت الترب، آل باحميش، آل البيحاني، بيت المدراسي، بيت المهتدي، بيت البرو، بيت ناجي الصياد، بيت التركي، بيت الشعيبي، بيت السواكني، بيت الإدوه، بيت بيكاجي، بيت فاتوكا، بيت بنين، بيت البس، بيت عصب والا، بيت الدحوة، بيت علي محبوب، بيت سالم ثابث، بيت محمد أحمد الصياد، بيت حميدان، بيت حسن سالم ثابث، بيت علي أحمد المحلوي، بيت السبراتي، بيت جمن، بيت عفاره، بيت الغضب، آل الحبيشي، بيت علي عيد، بيت النينو، بيت الننو، بيت التيتو، بيت السودي، بيت خنزازه، بيت الأبيض، بيت الحسني، بيت شهاب، بيت النيقة، بيت منور، آل نبيه، أل السعيدي، بيت الواكد، بيت عبده محمد عيسى، بيت عبدالله علي عليوة، بيت غازي عيسى، بيت عبدالسلام فريد، بيت الكلوة، بيت الجمال، بيت عفاره، بيت الدقمي، بيت عبادي، بيت المنيباري، بيت النيقة، بيت القرشي، بيت مبارك، بيت القرشي، بيت الزمريط، بيت جعشان، بيت القعر، بيت الفقيه ، بيت العرجي، بيت الحداد، بيت النعماني، بيت علي هندي، بيت كاليه، بيت سالم علي عبده. بيت البير، بيت الصديفي، بيت علي سعيد، بيت ثابت سلام، بيت إسحاق، بيت السوده، بيت أحمد علي، بيت حامد زليخي، بيت الضالعي.

الأمثال الشعبية #العدنية القديمة

✍🏻 #رامي محمد أبو خالد

تزخر مدينة #عدن بتراث فكري وشعبي غني وعريق يعكس روح أهلها وبساطتهم وحكمتهم المستمدة من تجارب الحياة اليومية وثوارتها الاجيال بعد جيل وفيها تشابه كبير بينها وبين الأمثال العربية ولكنها قيلت بلللهجة العدنية الدارجة.

أكثر 40 مثل من أمثال عدن القديمة والقديمة جداً والتي تمتد بعضها أكثر من 100 عام وبعضها ربما لم تسمعها ابدا نظرا لقدمها ،حاولت أجمع قدر ما أستطيع والبقية عليكم، و من هذه الأمثلة

1. إذا يدك تحت الحجر جُرّها بالبصر (تدل على الحذر والتعامل مع المواقف الصعبة بروية).

2. مد رجلك على قد فراشك (الحث على العيش وفقاً للإمكانيات المتاحة).

3. أبرِد يا مرق لما يجي اللحوح(الصبر مفتاح الفرج وعدم الاستعجال).

4أيش ولّف الرُباح أكل التفاح (تُقال في مقارنة الأذواق أو تقارب شخصين لا يلتقيان بطبيعة الحال

5أسمع كلامك أصدقك وأشوف فعايلك استعجب

6 إذا غاب الأسد ترندع الدُّرين (الثعلب) (إذا غاب صاحب الهيبة تجرأ من هو دونه).

7 أحسبك بُر نقي وأنت زندقي (خيبة الأمل في شخص تبين عكس ما يُظهِر).

8البنت طبينة أمه

9 بوسة من المليح ولا عشر من الخياب(دلالة على تفضيل الجودة).

10بيت الأسد ما يخلى من العظام(البيت القوي أو الأنسان لا تخلو من آثار المواقف ).

11 يغطي عين الشمس بمنخل (محاولة إخفاء الحقيقة الواضحة الفاضحة).

12 تضحك بسن أبيض وتحتها قلب أسود (المجاملة المخادعة والنفاق).

13 جُنان يخارجك ولا عقل يحنبك(أحياناً التصرف بعفوية أو جنون ينقذك من مأزق لا يحله العقل المعقد).

14جني تعرفه ولا إنسي ما تعرفه(الخبرة بالموجودين أضمن من المجهولين).

15جاء يبوسه عوره.

16 حبحبة لا راس ولا رقبة (تُقال للأمر الذي لا شكل له ولا بداية ولا نهاية واضحة).

17حجرة وانتقفت من الأرض (تُقال عند مجيء شخص ثقيل دم أو غير مرحب به مفاجأة اأو مات وريح الناس منه).

18خلاخل والبلى من داخل (مظهر خارجي براق وجوهر سيء وفاسد، وتطلق على المظاهر المخادعة).

19خيبة خُبّة ومرقد الحلبة (تعبير شعري ساخر عن سوء الطالع).

20خيبتي ولا مليحة الناس ( يعني اصبر على نفسك)

21 دبور أدبر هر أغبر (تتابع سوء الحظ والمصائب).

22الذي ما يستحي يفعل ما يشتهي

23الذي ما يربّوه أهله يربيه الزمن والناس (تأثير تجارب الحياة وقسوتها في تهذيب النفوس).

24إذا دخلت بلاد العور.. أعور عينك(مجاراة أهل المكان وتقاليدهم عند حلولك ضيفاً عليهم).

25إذا سرقت أسرق جمل وإذا عشقت أعشق قمر (إذا أقدمت على أمر كبير فليكن ذا قيمة يستحق المغامرة).

26 إذا كثروا الطباخين حرق اللحم (تعدد المسؤولين يفسد العمل).

27إذا وقعت يا فصيح لا تصيح (تحمل عواقب الخطأ بعد التباهي بالفطنة).

28أضْرِب ابنك وأحسن أدبُهُ ما يموت إلا لما يجي أجلُهُ (الحث على التربية الحازمة والصارمة).

29 أنا أمير وأنت أمير ومن بيسوق الحمير؟ (دلالة على أن تسيير أمور الحياة الواقعية يحتاج لعمل وجهد لا مجرد ألقاب وتفاخر).

30ابن الحرام ما يرقدش طارف (فاقد الأمانة أو من يأكل حقوق الناس لا ينام قرير العين).

31 الاسم كبير والعشا قلية (المظاهر الفخمة التي لا يعقبها جوهر حقيقي ولا فائدة).

32 الذي ما كان للنبي ايش بيكون للصحابة

33البسة إذا جاعت تأكل عيالها (تُقال في قسوة الحاجة التي تنسي حتى روابط الدم).

34تعب يدي ولا وجع قلبي (العمل الشريف المتعب أفضل من الألم النفسي والذل).

35 تكلمه رطل يفهمك وقية (تُقال للشخص ثقيل الفهم أو بطيء الاستيعاب).

36 جزاء المعروف سبعة كفوف(تُقال عند قلة الوفاء ونكران الجميل من قِبل من أحسنت إليهم).

37 جني عشق عزروط(تُقال للتوافق الغريب بين شيئين غير متناسبين والعزروط جني صغير ).

38 حاسب ريح (الحذر من التقلبات والرياح العاتية في العلاقات أو الظروف).

39حَبْل الكذب قصير (الحقيقة تظهر عاجلاً أم آجلاً).

40 الحجر من الأرض والدم من راسك(الاعتماد على النفس وتحمل نتائج الأفعال).

41حقكم حق وحق الناس مرق(التساهل في حقوق الآخرين والتشدد في حقوق النفس).

42 حمى وضَمى وزرّه من السما (تراكم المصائب والهموم من كل الجهات).

43 خاور ومستحي(تُقال للشخص الذي يخفي ضعفه وكسفه خلف ابتسامة باهتة).

44 خبز يدي والعجين (معرفة الشخص السيئ تماما).

45خَرْجِة مُحجبة لا خرجت عجبَه (الشيء الذي يُبنى عليه أمل كبير ثم يخيب الظن بأسوأ نتيجة).

46خليك في البعسسة(تُقال لمن يشغل نفسه بالتدقيق في التفاصيل الصغيرة التافهة).

47 خَلِيه يدق راسه بالجدار (إعلان اليأس من إصلاح أمر شخص متعنت).

48 دُق الحديد وهو حامي (اغتنام الفرص والوقت المناسب لصنع القرار).

Sheldon J. Plankton from SpongeBob #alithehedgehog #art #arts #artist #pixel

A husband's will to his wife for preparing his burial and paying his debts

Dated in Aden on the 13th of Jumada al-Awwal, 1084 AH, corresponding to 26 August 1673 CE.

Text of the document:

All praise is due to God alone.

Thereafter, when Mu‘awwidah bin Muhammad al-Hadrami passed away in protected Aden, he entrusted his will to his wife Hadiyah bint Mu‘awwidah al-Ja‘di, who was residing in Aden, to carry out the matters of preparing his burial and settling the debts ثابتة عليه (legally established against him). The said free woman appointed Ali bin Mowjir al-Yafi‘i to sell what Mu‘awwidah owned of land in the land of al-Farda, in the direction of al-Zahir, including the irrigated and dry portions, placing him in her own position and accepting his word and action, so that he may sell it on her behalf with good judgment and knowledge, in a final and binding sale, a comprehensive and unrestricted agency. If he sells it, he shall send the price with someone he trusts, in accordance with the noble law of Sharia. The said agent is required to investigate, exert effort, and make inquiry regarding the price as much as possible, to the best of his ability and strength. By this, the testimony was recorded, and God is the best of witnesses.

On the 13th of Jumada al-Awwal, 1084 AH.

Witnessed by:

Ahmed Awad al-Ba‘si, Ali Sa‘id al-Rassas al-Ba‘si, Amer bin Ahmed al-Ba‘si, Ahmed bin Ali al-Ba‘si, Ahmed Nasser Hayedrah.

Also witnessed by:

Salah Duba‘i al-Ba‘si, Sa‘id ibn Ali al-Halimi witnessed it, and Nasser ibn Mowjir heard the agency statement from the woman, and Sa‘d ibn Mowjir witnessed it.

At the top of the document, the following text appears:

All praise is due to God.

It has been established before me that the aforementioned will was entrusted to the persons named, and that the deceased—may God have mercy on him—and the validity of the agency ... to Ali Mowjir in the sale of what was mentioned.

Written by the poor servant of God, Umar bin Alawi bin Hasan al-Husayni, deputy of the sacred Sharia in Aden.

With seal.

History of Sheikh Othman City

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In Secret Document No. 18, dated February 24, 1858, addressed by the British Political Resident in Aden, W. M. Coghlan, to the Governor of India, H. L. Anderson, when plans were already underway to attack Sheikh Othman, Coghlan attempted to provide the British Governor with a brief historical background of the town:

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«"It is appropriate here to give a brief indication of the importance of Sheikh Othman. Fifty years before the present dispute, it was nothing more than a shrine with a mosque where travelers prayed and a station for caravans. Later, a small fort was built nearby, guarded by several members of the Abdali tribe under an officer appointed by the Sultan of Lahej. The remaining inhabitants, numbering about fifty men, worked in fishing and salt collection. Despite the availability of water, no agriculture was established there.»

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«Since the demand for water in Aden increased, Sultan Ali appointed guards for the wells. Members of his tribe then occupied the area, which was a crossroads for routes coming from the interior and through which most of the supplies essential to Aden arrived. The location is of great importance, as whoever controls it can either protect or harass those approaching the gates of Aden.»

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«It lies two and a half miles from Khormaksar, which marks the end of British territory toward Lahej. The area between Sheikh Othman and Lahej is inhabited by the Azeibi clan, a branch of the Abdali tribe.»

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«Our seizure of Sheikh Othman would be a severe blow to Sultan Ali, depriving him of income from the wells and his monthly stipend. This would eventually force him into submission. Occupying Sheikh Othman would also ensure that roads remain open to all centers up to Lahej itself, allowing Aden to trade with other towns without interference from Sultan Ali."»

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According to this document, Sheikh Othman at the beginning of the nineteenth century was still merely the tomb or shrine of the saint Sheikh Othman, after whom it was named, together with a few huts inhabited by about fifty fishermen and salt workers.

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This account is supported by the British traveler Henry Salt, who visited the region in 1809, about thirty years before the British occupation of Aden. While describing Sheikh Othman on his way to Lahej, he wrote:

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«"About half a mile beyond the saint's dome, we entered a dense forest... This forest extends for about eight miles, and it is said that it would take two full days to cross it from west to east."»

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Salt further added:

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«"Sheep and camels could be seen throughout the forest feeding on leaves and tender branches."»

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A map drawn by Captain Haines in 1839 also indicates the existence of a forest in this area.

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There is little doubt that Sheikh Othman was originally a suburb associated with the port settlement of Crater, and its prosperity or decline was linked to the fortunes of Aden itself. However, the present name appears to be no more than about two hundred years old.

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Around the year 1500 CE, records mention that King Abdul Wahab bin Tahir constructed a water channel from outside Aden into Crater from a well called Umm Hait. The channel measured approximately 16,000 yards in length. It is possible that this well was located in what later became Sheikh Othman.

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Following the British occupation of Aden in 1839, Sheikh Othman became the principal gathering point for resistance against British rule. Most of the major attacks launched against Crater during the first fifteen years of British occupation originated from Sheikh Othman.

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For example, on November 11, 1840, around 5,000 Yemeni fighters from the tribes of Lahej and Abyan assembled in Sheikh Othman and attacked Aden. However, because the British controlled the mountains surrounding Aden and possessed superior artillery and weaponry, they repelled the attack near Jabal Hadid. More than 200 Yemeni fighters were killed, 88 wounded, and eight out of every nine prisoners were executed.

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Another attack occurred in July 1841. Yemeni fighters attempted to scale the mountains overlooking Crater, but British artillery fire from both the hills and naval vessels inflicted heavy losses. Approximately 300 Yemenis were killed and 50 wounded. On October 11, the British retaliated by attacking Sheikh Othman, destroying Sheikh Mahdi's guard post and the fort itself.

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Sheikh Othman continued to serve as a center of resistance. When Sharif Ismail arrived with fighters from central Arabia in 1846 to expel the British from Aden, Sheikh Othman became his headquarters. Once again, in 1858, the British under Coghlan attacked the town, destroyed the fort, and forty Yemenis were killed.

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In 1868, the British reached an agreement with the Abdali Sultan to construct a water canal from Sheikh Othman to the Khormaksar isthmus. A large reservoir was built inside the old Ottoman wall near Jabal Hadid to receive the canal water. From there, camels transported water through a tunnel beneath Jabal Hadid into Crater.

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Water remained a major source of conflict between the British and the people of Sheikh Othman, particularly when the Sultan imposed taxes and fees on water transported to Aden.

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As Ottoman influence expanded once again in northern Yemen, the British enlarged their sphere of control. In 1882, they purchased Little Aden from the Aqrabi tribe and Sheikh Othman from the Abdali Sultan for 25,000 riyals.

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The planning and construction of modern Sheikh Othman date from this period. The original settlement was the village of Sheikh Al-Duwail, located beside the saint's tomb from which the city derived its name.

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In 1885, an Italian company established the first salt industry in Sheikh Othman. An Indian company followed in 1899. The growing need for hundreds of workers contributed significantly to the town's expansion. At the same time, overcrowding in Crater encouraged many residents to relocate to Sheikh Othman, particularly because it had fewer water shortages than Crater, Al-Mualla, and Al-Tawahi.

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Its relatively pleasant inland climate, especially at night, also attracted wealthier residents of Crater, who built summer homes and gardens with swimming pools around the town.

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At the beginning of the twentieth century, the saint Hashim Bahr was buried in Sheikh Othman. His shrine soon became more popular than that of Sheikh Othman himself, eventually becoming one of the most important pilgrimage sites in Aden.

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The famous Arab writer Ameen Al-Rihani, who visited Aden in the early twentieth century, described Hashim Bahr in his characteristic satirical style, recounting local stories about him and the circumstances surrounding the construction of his mosque and burial.

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During the First World War, Sheikh Othman came under Ottoman attack. In 1915, Ali Said Pasha captured Lahej, forcing the British to withdraw from Sheikh Othman temporarily.

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The townspeople declared their independence under the leadership of a local strongman known as Benteesha. During this brief period without effective authority, some shops were looted and several merchants were killed. Ottoman troops entered the town for a few days before withdrawing, after which the British reoccupied it.

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Among the oldest institutions in Sheikh Othman was the missionary hospital known as Keith-Falconer Hospital, established in the early twentieth century. It was associated with a school that played an important role in educating the first generation of local youth. The hospital later became known as Affara Hospital, named after Dr. Affara, regarded as the first Yemeni physician.

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After World War I, textile dyeing workshops were established in Sheikh Othman. Another district, Hafa Duba, became known for the production of traditional Yemeni cotton textiles, including the famous Yemeni striped cloth once associated with Zabid and Tihama. Most of these industries disappeared after the 1950s, although some dyeing activities survived.

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Besides the people of Duba, large numbers of migrants from Al-Maqatirah, Lawdar, and Bayhan settled in Sheikh Othman. Many of the Maqatirah migrants arrived after conflicts with Imam Yahya during the 1920s and 1930s.

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The city's importance increased further in the early 1930s when artesian wells were drilled in Al-Kamsari Garden, supplying drinking water to all of Aden.

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In the eastern section of the city, bricks, pottery, ceramics, and construction materials were manufactured, giving rise to the district known as Al-Mamdara.

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Alcohol was also produced in that area, and the Jewish community had its own streets in Sheikh Othman. During the disturbances of 1947, dozens of Jews were killed, and the remainder emigrated to Palestine. A special camp called Hashid Camp was later established west of the city to facilitate the emigration of Yemeni Jews after World War II.

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In the southeastern part of the city were the barracks of the Levies, the locally recruited Yemeni military force established after World War I. One of the nearby gardens also became the headquarters of the Government Guard and Tribal Guard forces in the late 1930s.

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In 1942, the people of Sheikh Othman revolted over the case of Abdullah Sharaf, and many were killed in his defense.

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During the 1950s, approximately one thousand small housing units were built in the western district, known as Hawafi Al-Laban, to accommodate the growing population. Another western area was opened for settlement and later became known as Cairo City.

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According to the 1955 census, Sheikh Othman had a population of 29,879 inhabitants.

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Illustration

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One of the rare drawings of the Ottoman Mosque in Sheikh Othman dating from the eighteenth century.