Archaeological discoveries confirm Arab Gulf region’s long history of religious coexistence

Archaeological discoveries confirm Arab Gulf region’s long history of religious coexistence
The discovery of an ancient Christian monastic site on Siniyah Island, off the coast of Umm Al-Quwain in the UAE, paints a picture of a thriving community. (Reuters)
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Updated 13 December 2022

Archaeological discoveries confirm Arab Gulf region’s long history of religious coexistence

Archaeological discoveries confirm Arab Gulf region’s long history of religious coexistence
  • First evidence of Christian occupation — fragments of plaster crosses — was unearthed in 1994 off Abu Dhabi coast
  • There is enough evidence testifying to Christianity’s existence along Gulf shores from at least the 4th century AD

LONDON: One day, in late February 1986, a young man from Jubail in Saudi Arabia’s Eastern Province decided to put his new 4WD through its paces on the sand dunes west of the coastal city. Before very long, however, he made two startling discoveries.

The first was that neither he nor his new car were well suited to dune-bashing, as both man and machine soon found themselves stuck fast in the sand.

But then, in the words of a paper published in the journal “Arabian Archaeology and Epigraphy” in 1994, “in the process of digging out, (he) discovered he was on top of a wall which disappeared down into the sand.”

Although the young man had no idea what he had found, he realized it must have been very old. Having freed his vehicle and returned to Jubail, he alerted the authorities about his discovery.

What he had stumbled on, it would later transpire, was the remains of a Christian church, long buried beneath the drifting sands.

Archaeologists who later excavated the site would find an open, walled courtyard, about 20 meters long, with doorways leading onto three rooms.

Although Christianity began to wane as Islam rose, Christians were not seen as outsiders at that time, for the simple reason “they were family.” (Department of Archaeology and Tourism Umm al-Quwain)

The central room, at the eastern end of the structure, was determined to be the sanctuary, where the altar would have stood. The room to the north was where the bread and wine for the Christian ritual of the Eucharist would have been assembled. To the south was the sacristy, where the sacred vessels and the priest’s robes were kept.

All the walls were covered in gypsum plaster, in which there were clear impressions of four crosses, the distinctive symbol of Christianity, each about 30 cm tall.

Several stone columns remained intact, as did a pair of decorative plaster friezes, featuring a pattern of flowers linked by vine motifs.

This, it turned out, was not just any church. Dated by archaeologists to the 4th century AD, it predated the coming of Islam by about 300 years, and proved to be among the oldest known Christian churches in the world.

The discovery was just one small piece in a historical jigsaw puzzle which has since been all but completed, assembling a picture of a time when two faiths, Islam and Christianity, coexisted along the shores of the Arabian Gulf.

Now, 36 years after that young Saudi’s discovery, another major piece has been added to the puzzle with the excavation of a Christian monastery on Siniyah Island, just off the coast of Umm Al-Quwain in the UAE.

Using pottery and carbon dating of organic remains found in the foundations of the complex, the monastery has been dated to between 534 and 656 AD, a period that spans the lifetime of Prophet Muhammad, who was born around the year 570 and died in 632.

The site appears to have been abandoned during the 8th century — not as a result of a clash between the two faiths, but because of an internal conflict within Islam, archaeologists believe.

“Eventually the walls collapsed, and the windblown sands moved over them, leaving low mounds with building debris, and pottery, glass and coins, which were visible on the surface,” said Tim Power, associate professor of archaeology at the UAE University in Al-Ain and co-director of the Siniyah Island Archaeology Project.

The site where the Christian altar once stood against the rear wall of the Siniyah Island building’s sanctuary. (Siniyah Island Archaelogy Project)

“But there is absolutely no evidence of destruction, or of deliberate damage to the site. We even have the stem of the glass chalice that was being used to deliver the Eucharist, in its original place, and the bowl that was used for mixing the Eucharist wine, also in situ.

“It really does feel like they just got up one day and walked away.”

Power believes the site was abandoned not because of religious differences, “but because of the Abbasid invasion of 750 AD, which fits with our ceramic dating and radio-carbon dating for the abandonment.”

In 750 AD, the Abbasid caliphate, based in Mesopotamia, overthrew the Umayyads. “We know from the Arabic historical sources that the Abbasid invasion was very violent, and the coastal towns of the emirates were destroyed,” he said.

“So I think these people fled in terror at the prospect of the invasion by the imperial authorities in Iraq, which were trying to maintain control of their restive provinces. It was a conflict between two different groups of Muslims.”

The existence of the monastery right up until this moment in the mid-8th century, more than a hundred years after the death of Prophet Muhammad, is evidence that “there was clearly a degree of intercommunal, interfaith tolerance at the local level.”

Power says it is a common mistake to assume that the Christians of the Gulf at the time of the rise of Islam were outsiders.

“It is worth remembering that Christianity is a Middle Eastern religion. Jesus Christ spoke Aramaic, which was the language of the Middle East at the time of the Arab conquests. These churches and monasteries were most likely not built by foreigners visiting these shores, but built by and for the local Christian Arab community.

“There is a great deal of historical and inscriptional evidence which tells us that probably the majority of the Arabian Peninsula until the rise of Islam was Christianized.”

Power says it is a common mistake to assume that the Christians of the Gulf at the time of the rise of Islam were outsiders. (Department of Archaeology and Tourism Umm al-Quwain)

And although Christianity began to wane as Islam rose, Christians were not seen as outsiders at that time, for the simple reason “they were family.”

“Over the course of several generations Christian Arabs started to convert to Islam. But as a Muslim you might have a cousin, say, who’s a Christian and, as they are still today, these were very strongly kinship communities.

“Membership of a tribe was probably the crucial piece of your identity, and religious affiliation almost secondary.”

This is the second discovery of a Christian monastery in the UAE. In 1992, the newly formed Abu Dhabi Islands Archaeological Survey, founded by the UAE’s then-president, Sheikh Zayed, began investigations on three islands.

On one of them, Sir Bani Yas, just 7 km off the coast in the Western Region of Abu Dhabi, they quickly found some tantalizing clues — the remains of several courtyard houses and fragments of pottery dated to between the 6th and 7th centuries AD.

The first evidence of Christian occupation was unearthed in 1994 — fragments of plaster crosses that bore a striking resemblance to others that had been found previously at several locations in the Gulf.

Over the next two seasons, as the survey reported in a paper published in 1997, “a very large, complex structure emerged ... which now proves to be a monastery, with a church standing in its center within a courtyard.”

There is now a wealth of evidence, both textual and archaeological, testifying to the existence of Christianity in the Gulf from at least the 4th century AD until the first couple of centuries of Islam.

According to sources written in Syriac, a dialect of Aramaic spoken by Christian communities in the Middle East from about the 1st to the 8th century AD, the Church of the East, which was also known as the Nestorian Church, thrived in a region known as Beth Qatraye.

A frieze from a Christian monastery on Sir Bani Yas. (DCT Abu Dhabi)

According to the Encyclopedic Dictionary of the Syriac Heritage, published by the Syriac Institute, which exists to promote the study and preservation of the Syriac heritage and language, Beth Qatraye, “land of the Qataris,” included “not only the peninsula of Qaṭar, but also its hinterland Yamama” — today a historic region within Saudi Arabia — “and the entire coast of northeast Arabia as far as the peninsula of Musandam, in present-day Oman, along with the islands” of the Gulf.

References to Beth Qaṭraye are found in a number of Christian documents written in the years leading up to the emergence of Islam. The earliest comes from the “Chronicle of Arbela,” written in Syriac and supposedly composed between 551 and 569 AD by a monk from what is now Irbil, in the Kurdistan region of Iraq.

The chronicle refers to the existence of several Christian dioceses in the Gulf, and specifically in the area of Beth Qatraye, dating back as far as 225 AD.

First “rediscovered” in 1907, the chronicle has fallen in and out of favor with ecclesiastical historians. But although its authenticity has been challenged, many of its details appear to have been confirmed by subsequent archaeological discoveries in the Gulf.

There is, however, no doubt among scholars about the authenticity of preserved church correspondence that shows Christianity was established in Beth Qaṭraye by at least the 4th century.

Ishoyahb III, Patriarch of the Church of the East from 649 to 659, left a wealth of letters for historians to pore over, including five sent from his base in Adiabene in northern Mesopotamia to the clergy and faithful of Beth Qatraye.

Another valued source that mentions the region of Beth Qatraye is the “Book of Governors,” a monastic history written in the mid-9th century by Thomas, a bishop of Marga, an east Syriac diocese in the metropolitan province of Adiabene, a province of the Sasanian Empire in Mesopotamia.

Archaeologists who later excavated the site would find an open, walled courtyard, about 20 meters long, with doorways leading onto three rooms. (Supplied)

There is also an abundance of archaeological evidence of a Christian presence in the Gulf. The first clues were found in 1931 at Hira, an ancient city in south-central Iraq, which in about the 3rd century AD became the capital of the Lakhmids, a Christian tribe originally from Yemen.

In 1960, the French archaeologist Roman Ghirshman excavated a 7th-century Christian monastery on Iran’s Kharg Island, and in 1988 a church was discovered at Al-Qusur on Failaka Island, Kuwait.

Shortly before the church at Jubayl was discovered, three Christian crosses were found nearby at Jabal Berri, a rock outcrop about 10 km southwest of the city, some 7 km inland from the coast. Two were made of bronze, and the third, just 5 cm tall, was carved from a single piece of mother of pearl.

Ecclesiastical and Arabic records not only point to considerable Christian activity in areas that are now part of Saudi Arabia, but also demonstrate that “far from undergoing a decline, Christianity flourished in the Gulf immediately after the Muslim conquest,” as Robert Carter, professor of Arabian and Middle Eastern archaeology at UCL Qatar, wrote in the 2013 book, “Les preludes de l’Islam.”

Indeed, there was “a burst of Christian activity from the late 7th and/or 8th century, extending into the early 9th century at Kharg.”

One of the sites where Christianity flourished was on the island of Tarut, just off the modern-day governorate of Qatif in Saudi Arabia’s Eastern Province. It was here in 635 AD that Muslim forces put an end to the “ridda,” the apostasy movement in the eastern region, in a final battle that was fought at Darin on the island.

However, “the Muslim conquest did not put an end to the Nestorian community here,” as Daniel Potts, professor of ancient Near Eastern archaeology and history at New York University’s Institute for the Study of the Ancient World, wrote in a paper published in the journal “Expedition” in 1984.

There are records of a major synod, or church council, having taken place on the island more than 40 years later, in 676.

This was a significant gathering, as it was at this synod that the Christian practice of marriage in a church was first established, when George I, the chief bishop of the Church of the East, issued a ruling that henceforth only those unions blessed by a priest would be regarded as legitimate.

“There is absolutely no evidence of destruction or of deliberate damage to the Siniyah Island site,” Tim Power, associate professor of archaeology, UAE University, Al-Ain. (Supplied)

In mid-November this year, Crown Prince Mohammed bin Salman announced that up to SR2.64 billion ($703 million) had been allocated for the development of the island of Tarut, which today is home to 120,000 people, to preserve its heritage and enhance its potential as a tourism destination.

Tarut was not the only Christian site in what is now Saudi Arabia. Other centers or churches mentioned in Syrian texts included “Hagar” and “Juwatha,” both believed to have been located somewhere in Al-Hasa oasis, and at nearby Al-Qatif and Abu Ali Island, just north of Jubail.

Eventually, all these Christians sites, from Jubail in Saudi Arabia to Umm Al-Quwain in the UAE, disappeared from history. According to John Langfeldt, an American priest and historian who wrote the first paper about the church in Jubail after visiting the site in 1993, they did so as part of a peaceful process of assimilation.

“There was no forced conversion of the populace to Islam (and) Christianity remained the primary religious allegiance of the vast majority of the population,” Langfeldt wrote in a paper published in the journal “Arabian Archaeology and Epigraphy in 1994.”

“Gradually, over several centuries, probably due to several factors — such as the burden of ... tax, isolation from outside Christian contact, convenience, some fine qualities of Islam, and the excellent witness of its adherents — almost all of the population was Islamized.”

Israeli soldiers to join Moroccan war games for first time

Israeli soldiers to join Moroccan war games for first time
Updated 06 June 2023

Israeli soldiers to join Moroccan war games for first time

Israeli soldiers to join Moroccan war games for first time
  • Morocco and Israel have been working to boost cooperation in the military, security, trade and tourism fields since they normalized ties in December 2020

RABAT: Israeli soldiers will for the first time take part in military exercises in Morocco when the biggest war games event in Africa kicks off Tuesday, the Israeli army said.
“This is the first time that the IDF is taking an active part in the ‘African Lion’ international exercise,” said a statement from the Israeli army late Monday.
“A delegation of 12 soldiers and commanders from the Golani Reconnaissance Battalion” — an elite infantry unit — has been sent to participate alongside some 8,000 soldiers from 18 countries.
The event — now in its 19th edition — is organized by Morocco and the United States.
“During the next two weeks, the soldiers will focus on training in various combat challenges that combine urban warfare and underground warfare, in which they will conclude in a common exercise for all participating armies,” read the Israeli statement.
Israel participated in the event last year, however only as international military observers, without soldiers taking part on the ground.
According to the Moroccan Royal Armed Forces (FAR), the war games include exercises in operational planning and fighting weapons of mass destruction, tactical land, sea, air and special forces training, as well as airborne operations.
Morocco and Israel have been working to boost cooperation in the military, security, trade and tourism fields since they normalized ties in December 2020.

How conflict is jeopardizing Sudan’s museums and cultural heritage

How conflict is jeopardizing Sudan’s museums and cultural heritage
Updated 06 June 2023

How conflict is jeopardizing Sudan’s museums and cultural heritage

How conflict is jeopardizing Sudan’s museums and cultural heritage
  • Priceless archives have already been ravaged by fire and looting since the conflict began on April 15
  • Experts fear artifacts spanning Sudan’s 6,000-year history could face similar fate to Syria’s antiquities

JUBA, South Sudan: Sudan’s rich cultural heritage is at risk of irreparable damage from the conflict raging for more than a month now as museums lack adequate protection from looters and vandalism.

The clashes have caused widespread suffering and misery, destroyed infrastructure and property, and sparked a humanitarian emergency. However, the two feuding factions, the Sudanese Armed Forces (SAF) and the paramilitary Rapid Support Forces (RSF), continue to ignore international calls for dialogue.

In the latest troubling development, RSF fighters seized control of the Sudan National Museum in the capital, Khartoum, on Friday. Although they assured that no harm had been done and steps had been taken to protect the artifacts, including ancient mummies, there is no way to verify those claims.

The museum houses a diverse collection of statues, pottery, ancient murals, and artifacts dating from the Stone Age as well as the Christian and Islamic periods.

An elephant skull displayed at Sudan National History Museum. (Supplied)

The conflict initially erupted in Khartoum but quickly spread to other states and cities, causing significant casualties. Multiple ceasefire deals have been announced and quickly broken. Nearly one million people have been displaced.

As diplomats scramble to bring the warring parties back to the negotiating table and aid agencies deploy assistance to help those in need, Sudan’s heritage sites and ancient collections have little protection from theft and destruction.

“The Sudan National Museum has become a battleground,” Khalid Albaih, a Sudanese political cartoonist and civil rights activist, told Arab News.

Smoke billows in southern Khartoum on May 29, 2023, amid ongoing fighting between two rival generals in Sudan. (AFP)

The location of the museum — in close proximity to the SAF’s Khartoum headquarters — made it at once vulnerable to accidental damage and difficult for officials to guard its collections.

“This further exacerbated the danger, as anyone found near the premises risked immediate harm, as tragically witnessed when a university student was fatally shot,” said Albaih.

Established in 1971, the museum is the largest in Sudan, housing an extensive collection of Nubian artifacts spanning thousands of years. It offers a comprehensive account of Sudan’s captivating history from the Paleolithic to the Neolithic, Kerma culture, and medieval Makuria.

Besides the national museum, the Presidential Palace Museum, chronicling Sudan’s modern history, the Ethnographic Museum, established in 1956 to celebrate the nation’s ethnic diversity, and the Sudan Natural History Museum are also at risk.

Sara A. K. Saeed, director of the Natural History Museum, recently drew the world’s attention via Twitter to the fact that Sudan’s “museums are now without guards to protect them from looting and vandalism.”

She raised particular concern about the welfare of the live animals held within the museum’s collections, which include several species of reptiles, birds, mammals, snakes and scorpions for research purposes, and which now face neglect and starvation.

The entry of SAF fighters into the Sudan National Museum happened just days after a building in Omdurman, northwest of Khartoum, housing archives that included priceless documents chronicling Sudan’s colonial past, was ravaged by fire and looters.

Home to some 200 pyramids — almost twice the number in Egypt — and the legendary Kingdom of Kush, Sudan is one of the world’s most precious reservoirs of human culture and civilization.

Without pressure from the international community on the warring parties to guarantee the preservation of historical artifacts, experts fear the unchecked conflict could erase 6,000 years of Sudanese history, in echoes of the destruction visited upon Syria over the past decade.

The civil war and concurrent Daesh insurgency devastated ancient heritage sites across Syria, including the monumental ruins of Palmyra and much of the historic center of Aleppo. Many objects looted by militants found their way onto the black market.

A file photo taken on March 31, 2016, shows a photographer holding his picture of the Temple of Bel taken on March 14, 2014 in front of the remains of the historic temple after it was destroyed by Daesh group in September 2015 in the ancient Syrian city of Palmyra. (AFP)

Christopher A. Marinello, a renowned lawyer known for his tireless work recovering looted artworks, told Arab News that “looters will dig up objects to sell quickly for survival, often at a fraction of their true value.

“These objects find their way to countries such as Libya and Turkiye before reaching the West,” he said, adding that this illicit trade could exacerbate security problems, as the proceeds from such sales could end up funding international terrorism.

International agencies have several mechanisms in place designed to prevent the destruction of heritage in wartime.

“Prior to any conflict, it is crucial to conduct documentation and cataloging of cultural sites, ensuring that proper records are maintained,” Bastien Varoutsikos, director of strategic development at the Aliph Foundation, a network dedicated to protecting cultural heritage in conflict areas, told Arab News.

The Aliph Foundation has been actively involved in various projects in Sudan since 2020, protecting, among others, the UNESCO World Heritage site of Meroe against the threat of Nile flooding and human activities.


  • Museums in Sudan are at risk of irreparable harm, officials warn.
  • Archives in Omdurman have already been ravaged by fire and looting.
  • Experts say collective memory, identity and history must be safeguarded.

Meanwhile, the Western Sudan Community Museums project, funded by Aliph, focuses on community engagement and the establishment of museums celebrating the region’s unique heritage.

The agency has also implemented capacity-building programs across Sudan to provide professional training in heritage protection, including the utilization of digital preservation methods to help safeguard sites.

Anwar Sabik, field projects manager at the International Centre for the Study of the Preservation and Restoration of Cultural Property, emphasized the need “to keep experienced professionals working on cultural heritage close to these invaluable treasures, not only to prevent material damage but also to preserve Sudan’s knowledge and expertise.”

Since 2018, the agency has gone beyond the traditional role of museums by providing a community dimension.

“The aim has been to transform museums into vibrant hubs where people can gather, celebrate their intangible cultural heritage, and foster a sense of community,” Sabik told Arab News.

Now, with the violence in Sudan showing no sign of abating, all of this work could now be at risk.

A man visits the Khalifa House ethnographic museum in Omdurman, the twin city of Sudan’s capital, on January 18, 2022. (AFP)

Without proper protection and preservation, the conflict threatens to erase not only tangible artifacts but also the intangible fabric of Sudanese society. Traditional practices, customs, and oral histories that have been passed down through generations could disappear forever.

“The disappearance of these invaluable resources would inflict an irreparable loss upon Sudan and the world,” said Sabik. “Perhaps, Sudan has already lost a part of it as a result of the mass displacement.”

According to Varoutsikos, although reports of unprotected museums and archaeological sites have surfaced, documented instances of actual looting remain, mercifully, limited.

“In times of conflict, it is challenging to confirm looting occurrences without concrete evidence,” he told Arab News.

To combat the illicit market for cultural goods, Varoutsikos says, governments must implement stringent measures that make it difficult for these illegally acquired items to find a market.

“Decision-makers in each country play a crucial role in enacting and enforcing such measures,” he said. Heightened vigilance among customs and law-enforcement agencies worldwide is one such measure.

However, “determining the demand on the black market, particularly in the Middle East, is challenging due to the abundance of valuable items that attract interest,” Varoutsikos said.

Sudan National History Museum. (Supplied)

Matters are complicated further, as looted artifacts are often stored for extended periods before being sold to avoid attracting attention. Caution is also essential in the market due to the prevalence of fake items, which impacts sellers and buyers alike.

How the warring parties and the international community choose to respond to these calls for action could determine what sort of society emerges when peace finally returns — one that is united by its shared heritage, or one that is torn asunder.

“Sudan’s museums and the invaluable artifacts they house are not just a reflection of the past,” Varoutsikos said. “They have the power to shape the future.”


Kuwait’s foreign minister and US Navy chief discuss security cooperation

Kuwait’s foreign minister and US Navy chief discuss security cooperation
Updated 05 June 2023

Kuwait’s foreign minister and US Navy chief discuss security cooperation

Kuwait’s foreign minister and US Navy chief discuss security cooperation
  • Sheikh Salem emphasized the importance of strengthening the security of waterways in the Gulf region

KUWAIT: Kuwaiti Foreign Affairs Minister Sheikh Salem Abdullah Al-Jaber Al-Sabah and Brad Cooper, commander of US Naval Forces Central Command, met on Monday to discuss the relationship between their countries in the realm of naval security, and ways in which cooperation might be enhanced.

The minister emphasized the importance of strengthening the security of waterways and ensuring the freedom and safety of movement of vessels in the Gulf region.

Cooper praised the bilateral ties between the nations and thanked the leadership, government and people of Kuwait for hosting US armed forces.

Yemen’s Lahj security forces seize drone parts bound for Houthis 

Images of seized drone parts destined for the Houthis. (Supplied)
Images of seized drone parts destined for the Houthis. (Supplied)
Updated 05 June 2023

Yemen’s Lahj security forces seize drone parts bound for Houthis 

Images of seized drone parts destined for the Houthis. (Supplied)
  • Rights groups call for impartial investigation of prisoner’s death within militia-run jail in Ibb province

AL-MUKALLA: Security forces in Yemen’s Lahj province on Sunday intercepted a shipment of drone components headed for the Houthis, the latest in a series of similar interceptions of weapons and explosives bound for Houthi-controlled areas. 

The Giants Brigade’s 2nd Brigade in Lahj halted a van transporting sealed boxes from Aden, and after opening the boxes, soldiers discovered motors, batteries, cameras, and other drone parts, and the shipment was buried within toys and covered with motorcycles.

Despite scrutiny at Aden port or other government-controlled entrance points, many local officials and journalists believe the Houthis were able to transport weapons into Yemen through government-controlled areas. 

“The event (in Lahj) demonstrates that the Houthi militia is still preparing for war rather than peace,” Fatehi bin Lazerq, editor of Aden Al-Ghad newspaper, told Arab News, adding that if multiple military and security forces cooperate, the shipment would not have had to travel through dozens of checkpoints in government-controlled areas.

“If we presume that the shipment left the port of Aden or another province, it must have passed through dozens of security checkpoints. As a result, it throws light on the fact that the Houthi(s are) still transporting … weaponry through legitimate government channels, owing to a lack of cooperation among security services.”

It comes as security officials at Yemen’s Shehin Border Crossing with Oman revealed the seizure of 355 kg of potassium permanganate, an ingredient that can be used in the manufacturing of cocaine, which was hidden among cargo on two vehicles bound for Houthi-controlled Sanaa.

During the past eight years, many supplies of weapons or drugs meant for the Houthis have been intercepted in government-controlled areas such as Marib, Hadramout and Mahra.

Separately, human rights groups have called for an impartial investigation into a prisoner’s death within a Houthi-run jail in the province of Ibb, accusing the Houthis of deliberately neglecting captives until they died.

Yemenis say that Faisal Al-Sabri, a prisoner in Ibb City’s Central Prison, was transferred to a city hospital after suffering a stroke and was left handcuffed in the hospital’s corridor due to a “lack of empty beds.”

The Houthis later returned him to the prison, where he died. 

Yemeni activists shared a photo of a handcuffed man wearing a blue prison uniform with an intravenous drip in his arm and lying on the ground, in what appeared to be the hospital in Ibb.

Human rights group Rights Radar said in a statement: “Rights Radar demands a probe into the circumstances behind the death of prisoner Faisal Al-Sabri, who died at the Central Prison in Ibb Governorate, central Yemen, just days after suffering a stroke and not receiving the proper treatment.”

Dozens of former detainees in Houthi jails have died soon after their release from illnesses contracted while in prison.

Many more Yemenis have perished in Houthi detention centers, either as a consequence of torture or because the Houthis denied them life-saving medicine. 

Abu Dhabi civil defense dealing with fire in Mussafah Industrial area: Police

Abu Dhabi civil defense dealing with fire in Mussafah Industrial area: Police
Updated 05 June 2023

Abu Dhabi civil defense dealing with fire in Mussafah Industrial area: Police

Abu Dhabi civil defense dealing with fire in Mussafah Industrial area: Police
  • ‘Relevant authorities have begun work’: ADCD statement

ABU DHABI: Abu Dhabi police and civil defense are dealing with a fire that broke out at a warehouse in the Mussafah industrial area, Abu Dhabi Police said on Twitter late on Monday.

“The relevant authorities have begun work and emphasize the importance of seeking information from official sources,” the police said.

No further details were available.