YEMENTV — broadcast
20261105 190000 UTC
261 transcript segments
Google Cloud Speech-to-Text API (Chirp) + Gemini 2.5 Flash Non-Thinking
Data courtesy of The GDELT Project (https://www.gdeltproject.org/), from the Internet Archive TV News Archive.
Machine transcription. Treat it as a searchable index of what was broadcast, not a verbatim quotation record.

[00:00:06] get
[00:00:49] are mountainous areas, and mountainous areas do not
[00:01:03] wells, and this was
[00:01:12] Welcome to this episode in which we accompany Dr.
[00:01:16] Ali Musaad Al-Hwaidi on a journey that extends from the early
[00:01:19] upbringing to the formation of consciousness, then stopping at
[00:01:23] the most prominent intellectual and national issues he lived through and his vision
[00:01:27] of the reality of Yemen and the danger of the Houthi project. As well as
[00:01:30] the role of scholars in restoring the state and uniting Yemenis.
[00:01:34] Welcome to our honorable guest and welcome to biographies
[00:01:37] and stances. Welcome, Doctor.
[00:01:39] May God protect you. In this
[00:01:42] meeting.
[00:01:44] Doctor, before we start this journey, as is the custom of the program
[00:01:47] and the custom of all episodes,
[00:01:50] that I not be drawn in this let's get to know Ali Al-Hwaidi. Who is Ali Al-Hwaidi?
[00:01:53] Where was he born? How did he grow up?
[00:02:08] that the old generation grew up in
[00:02:11] a harsh environment. Yes, a harsh
[00:02:15] economic environment and a harsh
[00:02:17] social environment.
[00:02:19] But the political environment was perhaps better than this
[00:02:23] time, stable. It was stable during the days of Al-Hamdi, may God have mercy
[00:02:27] him. The situation
[00:02:31] we lived in was that we entered the first school built in
[00:02:34] the country after the revolution,
[00:02:38] by the grace of God Almighty.
[00:02:40] the goal of
[00:02:42] the youngest students in And the school was far away. Where? In which
[00:02:44] area? In Mawiyah. Although you ran away from the year you were born.
[00:02:48] I was born in 1970. Praise be to God. I ask God to prolong our lives
[00:02:51] and your lives. So
[00:02:55] it was the first school built in
[00:02:57] the region after the revolution.
[00:03:00] And we headed
[00:03:03] towards the school with enthusiasm, and we
[00:03:06] had ideas and came first in were children. And the teachers
[00:03:12] through him is not qualified were Egyptians. And when we faced
[00:03:14] the Egyptians, it was as if we were facing monsters, not facing
[00:03:17] humans. I mean,
[00:03:21] the intimidation, terror, and fear
[00:03:24] made us feel like we wouldn't meet
[00:03:26] humans, even though they were
[00:03:30] good-natured, may God reward them. And they were the first
[00:03:33] to teach us and educate us.
[00:03:36] And there was great enthusiasm. The school
[00:03:39] thirdly, in order at was crowded. One class had almost 50 students,
[00:03:42] and it was small. And the class was divided into
[00:03:45] sections. And by the grace of God Almighty,
[00:03:48] we didn't know
[00:03:52] who was distinguished, whether it was the one who was number one or the one who was number
[00:03:55] 100. We had no idea who
[00:03:59] was distinguished. So when we came in
[00:04:02] the early ranks, some people
[00:04:05] blamed us, "Why weren't you tenth?"
[00:04:09] No, not first. I was among the first, but it wasn't
[00:04:11] because in the section or in the class, we were almost
[00:04:15] 100 or more.
[00:04:17] So we thought that the one who came first was the one
[00:04:20] who would be the best
[00:04:25] Just present. And this diploma did not one. We didn't have the idea, nor had people learned before us. And
[00:04:28] the environment was encouraging.
[00:04:32] People were eager for education, by the grace of God Almighty.
[00:04:36] to insist that the party be present and the candidate They competed for education,
[00:04:39] by the grace of God Almighty.
[00:04:43] The primary stage
[00:04:45] education paid for then in passed for me. And our situation
[00:04:48] was similar to the southern regions.
[00:04:52] We are, I mean, we are in Dhale.
[00:04:55] So the ideas, people
[00:04:59] were moving. I was going towards schools
[00:05:01] in the South, considering that they were schools that embraced the children
[00:05:05] of the poor. And my father was
[00:05:07] afraid that I would absorb ideas other than
[00:05:10] religious ideas. Islamic, because he was
[00:05:14] religious. And he was keen for me to
[00:05:18] enter a religious institute. So he enrolled me in the Al-Jund Institute
[00:05:21] in 1986.
[00:05:25] But my inclination was, I tended towards
[00:05:29] the South,
[00:05:31] because my uncles studied there
[00:05:35] and were graduates of Ba Dheeb Institute.
[00:05:37] And my inclination
[00:05:40] was with them. However,
[00:05:43] after that, I entered the institute, and my ideas gradually
[00:05:46] changed. Yes. Until a person
[00:05:49] in two stages can
[00:05:52] distinguish between this thought and that thought, even
[00:05:56] though I didn't open my eyes
[00:05:59] in childhood except to Lenin's books and to
[00:06:03] Karl Marx's books, even though my father, as I said, was religious,
[00:06:06] and my uncles tried to attract us
[00:06:09] and portray this great man, this
[00:06:12] one who liberated humanity and liberated... I mean, we
[00:06:16] thought that Karl Marx, I don't know
[00:06:20] what he did in the world, and even though his idea was a retaliatory
[00:06:23] reaction to his failure to marry
[00:06:27] a rich woman he loved. After that,
[00:06:31] the matter became clear to us, what was the whole idea that
[00:06:34] Karl Marx led? So, by the grace of
[00:06:37] God Almighty, we entered the Al-Jund Scientific Institute,
[00:06:40] and I mean,
[00:06:43] I was nervous at
[00:06:46] the beginning because I still carried my ideas, and I
[00:06:49] was young, I mean. But a person absorbs the ideas of his environment, because we
[00:06:53] were influenced,
[00:06:56] as we said, by my uncles' studies.
[00:06:59] And my father was keen
[00:07:02] direction. He wanted me to go
[00:07:06] in a religious direction because my father was
[00:07:11] religious knowledge of Shafi'i jurisprudence. Then after
[00:07:14] that, I remember that
[00:07:18] we were, I mean, on January 13th,
[00:07:21] people were saying "Allahu Akbar," and I
[00:07:25] was, I mean, criticizing those who were saying "Allahu Akbar"
[00:07:27] because so-and-so was killed, and so-and-so was killed, and so-and-so was killed,
[00:07:31] and I was still attached to the past I
[00:07:35] was in. Then after that, the ideas
[00:07:38] became clear to me, and I learned to distinguish ideas through
[00:07:42] my studies
[00:07:45] of intellectual topics, even though I was a child
[00:07:47] and I was
[00:07:49] the youngest in the institute. My friend and I were
[00:07:54] the institute, and the institute had a thousand students, and it had
[00:07:58] competencies and prominent figures,
[00:08:00] among them Dr. Fouad Al-Banna, if you've heard of him.
[00:08:04] He was two years ahead of
[00:08:07] us, but I was in
[00:08:10] the same line and in the same activities.
[00:08:13] And he was a man who loved sports very much, but he
[00:08:18] the republic, he and we after that. By the grace of God Almighty,
[00:08:22] we saw
[00:08:25] giant sheikhs whom we didn't
[00:08:28] know until after we graduated.
[00:08:30] And we came to know, for example, there was
[00:08:34] one called Sheikh Muhammad Ali Al-Sudani.
[00:08:38] He used to teach us Tafsir and give us lessons, and we learned
[00:08:41] Tafsir from him. And he was a great
[00:08:44] sheikh, may God have mercy him. I discovered later
[00:08:48] that he was the Mufti of all of eastern Sudan,
[00:08:51] meaning the Red Sea state and Port Sudan. He
[00:08:54] was, I mean, he was a great scholar.
[00:08:58] Then we had another scholar.
[00:09:00] We had another scholar,
[00:09:04] who was the Imam of the Umayyad Mosque
[00:09:08] in Damascus, and he taught us, and we
[00:09:11] didn't know that he was of such stature due to the
[00:09:14] limited understanding of the teacher as
[00:09:18] the one who teaches you the subject you are in or
[00:09:21] explains something to you. And by the grace of God Almighty,
[00:09:24] we graduated from the institute in 1989, by the grace of God Almighty,
[00:09:28] and we worked as teachers
[00:09:31] with a five-year diploma system.
[00:09:36] qualify for entering a bachelor's degree.
[00:09:39] So a five-year diploma in a teacher system.
[00:09:44] Teacher, yes. Okay, well, Dr. Ali, I want to go back to a point you mentioned at the beginning. You said
[00:09:48] that many people were probably looking for education in the South because
[00:09:52] the schools accommodated students' children, especially the poor. Was
[00:09:57] the northern regions? No, the government schools were all also, I mean, free.
[00:10:01] Education was free there, right? Education was free, but we didn't even have the price
[00:10:05] of a pen. We didn't have a pen. We didn't have a school
[00:10:08] uniform. We didn't have notebooks. We didn't have them.
[00:10:12] The curriculum was free. We didn't
[00:10:15] know in our studies something called a daily allowance for students.
[00:10:19] We didn't know this in our studies. This study
[00:10:23] was like, the father or the family, how
[00:10:26] do they arrange their affairs to
[00:10:31] food and drink, and food and drink
[00:10:34] in a very austere way, not
[00:10:37] the situation that today's youth imagine, and that people
[00:10:41] imagine today, that I mean, perhaps breakfast
[00:10:45] was tea and dinner was tea and biscuits
[00:10:48] or dry bread. I mean, that was the solution for many. I mean,
[00:10:52] how was the region? I mean, was the region, for example, barren?
[00:10:55] I mean, was agriculture a basic occupation for people, and was it
[00:10:59] sometimes in many areas yielding food and had high
[00:11:02] returns if it grew some things like coffee and so on?
[00:11:06] And, I mean, were your areas not agricultural
[00:11:09] areas? Were they, for example, areas of emigration, or what? We
[00:11:14] yield agriculture. Agriculture
[00:11:18] is scarce, and, I mean, even if it's qat, it's for a season.
[00:11:22] And in seasons when
[00:11:25] rain comes, there are not even
[00:11:28] the situation, even though there was a period
[00:11:32] of, I mean, thank God, economic expansion during Al-Hamdi's time.
[00:11:35] God Almighty made many things easy for us,
[00:11:39] but it returned after a while
[00:11:41] to form. Did you start studying at the Al-Jund Institute
[00:11:45] from which grade exactly? From second preparatory. From second teacher, called second
[00:11:48] teacher. I entered the teacher system on the five-year system, which was cancelled
[00:11:52] later. I mean,
[00:11:55] the three-year system. There was a three-year system on two sides: a scientific system
[00:11:59] and a religious system. We were in the five-year system. I wanted to shorten
[00:12:02] a year in order to get a job.
[00:12:04] The goal is the job. It is reform
[00:12:08] and fate, regardless, even if it is not, I mean,
[00:12:12] up to the responsibility. Also, like the Nasserist
[00:12:15] Party, the General People's Congress, the Socialist Party, and other
[00:12:18] political parties, each sees that their candidate is the most qualified for this position.
[00:12:22] When will people leave this
[00:12:25] partisan aspect and determine what is
[00:12:28] most suitable for the benefit of the people? I mean, it lies in any person. We deal
[00:12:32] with... and excuse me for prolonging, but we when we learn about some
[00:12:35] external partisan experiences, you see voters
[00:12:38] today voting for a certain person who belongs to a certain
[00:12:42] party, then they switch to another party, only for whoever
[00:12:46] will benefit the region. I mean, what about us?
[00:12:50] Look, the political trend
[00:12:53] we have in political
[00:12:55] choices
[00:12:57] sometimes
[00:12:59] has goals. Sometimes
[00:13:02] اهداف بعض
[00:13:05] competition is not to overthrow a person or
[00:13:09] so on. The goal is to prove existence, sometimes the existence of the party itself, the existence
[00:13:12] of the party itself. And what is the goal? Even the goal is to prove
[00:13:16] existence so that it is not absent from what? So that it is not absent or
[00:13:19] marginalized from this district. Does this sometimes
[00:13:22] affect people's interests?
[00:13:25] Look, when does it affect people's interests? When it crosses
[00:13:29] red lines. No, the interests of the people, if
[00:13:32] this candidate who proved the party's existence
[00:13:37] for the position, this is the problem. Sometimes
[00:13:40] the popular weight and the incubator
[00:13:43] والحاضنه
[00:13:45] for the political component in a certain place is what determines
[00:13:49] the nature of the candidate. The competitor in this
[00:13:53] case has several options: either serious
[00:13:57] competition, or competition for the sake of
[00:14:00] اثبات وجود او
[00:14:04] least to achieve
[00:14:07] something
[00:14:10] if negotiations take place between him
[00:14:13] and the candidates. But I say
[00:14:16] that in Yemen, sometimes,
[00:14:19] I mean, we must say the truth, that the competitor
[00:14:22] may be better than you, but you,
[00:14:25] due to sometimes political
[00:14:28] competition, and we sometimes
[00:14:30] concede
[00:14:33] in many districts. We did not
[00:14:36] aim to enter all
[00:14:40] districts. We know where the district we compete in is. We know
[00:14:44] where the district is that we can be present
[00:14:47] in.
[00:14:50] Despite that, we remain in
[00:14:53] contact with the other candidates. Is this wrong or right? I mean, is it
[00:14:57] wrong, I mean, is it right
[00:15:01] succeed regardless, or
[00:15:04] is it wrong, I mean, for example, to insist on my party's
[00:15:08] presence at the expense of people's interests?
[00:15:12] Well, I believe that
[00:15:15] my presence is the interest.
[00:15:18] I will achieve their interest. I can hold him accountable.
[00:15:21] As a preacher, I can be close to him. Advise him,
[00:15:25] and he will take advice. Convey to him the message of the people,
[00:15:28] and he will understand it. Guide him
[00:15:32] to this as a preacher, because I do not have the intention to
[00:15:35] impose or say or so on. Rather,
[00:15:38] the direction in which a person is in this moment, and with
[00:15:42] that,