Treasure’s in Hidden Corners

Al-Qalis: The Church in the Clouds

Hidden within the winding streets of the Old City lies a mesmerizing environment which attracts thousands of foreign visitors every year.

The hubbub of noise caused by tradesmen, madmen on motorcycles, and religious observers five times a day, sets the scene for one of the most unique and intriguing living museums in the Arabian Peninsula. There are many ways in which a tourist can readily connect with the city itself. Most serious explorers will focus on a handful of important historical sites that greatly contribute to Sana’a’s historical significance. There are a few special sites that illustrate it’s mystical nature, and in turn draws the Indian Jones out of those passing through. Al-Qalis is one of those special places.

Al-Qalis is the site of a pre-Islamic 6th century Christian cathedral built by the Abyssinians. It was dismantled and destroyed shortly after the advent of Islam. Legend says that this cathedral was built to rival Mecca’s Ka’bah as a religious shrine. It was adorned with precious stones, wooden carvings, stairs made of alabaster, all covered by a large marble dome. It is said that it’s builder, King Abrahah of Abyssinia (current day Ethiopia), devised a story in order to establish his cathedral as a significant place in the Christian narrative. According to him Jesus visited Yemen on the night he was betrayed and arrested. While praying in the garden outside the walls of Jerusalem he was  apparently transported in an instant to Sanaa. After a time of prayer he was transported back to Jerusalem just in time for the eventual arrest, trial, and crucifixion. Another tale says that Jesus walked to Sana’a and prayed during his 40 days of fasting and wondering in the wilderness prior to the commencement of his ministry. Though these stories might have worked for a while in attracting people to visit Al-Qalis, most historical records indicate that the Abyssians and Jews were constantly at odds with one another, which contributed to the dynamics that lead to a quick and wide scale acceptance of Islam by the Arabs. Shortly thereafter the Christian era in the region came to an end.

All that remains of this tale of old is a deep oval pit surrounded by black stones and a sharp metal gate. When one climbs on top of the stones and looks inside, all he will see are a few trees, garbage, and a place where stagnant water gathers. When looking up at the sky it’s hard to believe that a mighty structure once stood there. Though it isn’t there, it is definitely fun to sit and imagine what it would have looked like.

In many ways the record of this place is a legend. It is interesting to the outsider because it suggests that at one point Yemen was different than it is now. The blanket fact concerning Yemen’s history is that for the majority of it religious plurality was a part of everyday sociological existence. Pagan, Christian, Jewish, and obviously Islamic communities lived side-by-side for centuries. Throughout the ages the Pagan and Christian communities died off. Most of them either converted to Islam or retreated to safer lands after their ambitions to expand their kingdoms failed. For the most part the Jews found a way to live peacefully along side their Muslim neighbors. The last  generation that truly experienced this socio-religious plurality are the elderly today. When the Jews exited Yemen in mass numbers during the mid-twentieth century a new mono-religious era began. Though there is great plurality within the types of Islam that are evident in the life of this culture, the truth is that at the end of the day Yemen is an Islamic country. Period.

This reality is a source of pride for many, if not most, people in Yemen.
The Cultural Center for Foreigners’ Call has a clear and explicit mandate to share Islam with non-Muslim visitors, workers, and students. They provide an environment conducive to westerners who have rational questions about religions in general, and in this context engage in dialogue and teaching about Islam.

There are problems in the Islamic tradition with the idea of building churches, synagogues, and temples. It is impossible to do so in an Islamic land.” This statement begs for answers to other questions such as why other Islamic countries permit building of religious buildings in places like the Emirates and Qatar. It also doesn’t explain why for hundreds of years Jewish synagogues were actively used and built wherever the Jews existed. Obviously Muslims were aware of this and permitted it then. However, I didn’t ask any more questions. For the sake of not being mistaken for a crusader I decided to leave the issue alone. Yet, maybe they would have had a good answer. They’ve always been kind to me, and come across as genuine and reasonable people.

Sana’a is increasingly becoming a multi-national and multi-ethnic place. The social and economic dynamics of Sana’a are night and day different than what it was like 30 years ago. With growth in commerce and trade comes increased diversification in the social strata, including religion. To some this might be reason enough to initiate terrorist attacks aimed towards the goal of getting all non-Muslims out of Yemen. Yet most Yemeni’s tend to be kind and peaceful people. We can only hope that as Yemen moves into a more socially pluralistic era, those who want peace will have stronger and louder voices than those who don’t.