Arabic Best Quotes

The sign was spray-painted in Arabic and English, probably from some attempt by the farmer to sell his wares in the market. The English read: Dates-best price. Cold Bebsi. "Bebsi?" I asked. "Pepsi," Walt said. "I read about it on the Internet. There's no 'p' in Arabic. Everyone here calls the soda Bebsi." "So you have to have Bebsi with your bizza?" "Brobably.

If a book did nothing else for you, other than to save you from the company of other people; if all it did was to deliver you from their gossip, and their dull affairs, and their appalling manners, and their rotten Arabic, and their stupid ideas, and their woefully misguided opinions, and above all, from the need to be polite to them; if a book did nothing more than that, it would still be the best friend you ever had.

What is the best that lies within us? Of how much are we capable? None of us yet knows. An old Arabic legend tells of a rider finding a spindly sparrow lying on its back in the middle of the road. He dismounted and asked the sparrow why his feet were in the air. Replied the sparrow, "I heard the heavens were going to fall today." "And I suppose you think your puny bird legs can hold up the whole universe?" laughed the horseman. "Perhaps not," said the sparrow with conviction, "but one does whatever one can.

It was not the creation of 760,000 Arab-Palestinian refugees that has created this hatred. It was this hatred that created the refugees. Had six Arab armies not attacked Israel to destroy it in 1948, there would not have been any refugees.

Or maybe it is the very nature of military rule: they hate diversity and they don’t know how to deal with it, so the best thing is to make everyone as homogeneous as the uniforms in their training camps. The

I love Israel, I go back all the time. I just love New York a little more. My workers are Arabs, my best friend is a black man from Alabama, my girlfriend's a Puerto Rican, and my landlord is a half-Jew bastard. You know what I did this morning? I read in the paper yesterday that the circus is setting up in the Madison Square Garden, they said the elephants would be walking through the Holland Tunnel at dawn. I'm a photographer a little too, you know? So I get up at five o'clock, bike over to the tunnel, and wait. It turns out the paper got it wrong, they came through the Lincoln, but still, you know? This is a hell of a place.

A lesson I learned from this ancient culture is the notion of megalopsychon (a term expressed in Aristotle’s ethics), a sense of grandeur that was superseded by the Christian value of “humility.” There is no word for it in Romance languages; in Arabic it is called Shhm—best translated as nonsmall. If you take risks and face your fate with dignity, there is nothing you can do that makes you small; if you don’t take risks, there is nothing you can do that makes you grand, nothing.

The Yishuv covered itself with glory. Just as in World War I the British glorified the Arab revolt—so they tried to hide the efforts of the Yishuv in World War II. No country gave with so much vitality to the war. But the British Government did not want the Jews to use this as a bargaining point for their homeland aspirations later on. Whitehall and Chatham House kept the Yishuv’s war effort one of the best secrets of the war.

Billy tries to imagine the vast systems that support these athletes. They are among the best-cared for creatures in the history of the planet, beneficiaries of the best nutrition, the latest technologies, the finest medical care, they live at the very pinnacle of American innovation and abundance, which inspires an extraordinary thought - send them to fight the war! Send them just as they are this moment, well rested, suited up, psyched for brutal combat, send the entire NFL! Attack with all our bears and raiders, our ferocious redskins, our jets, eagles, falcons, chiefs, patriots, cowboys - how could a bunch of skinny hajjis in man-skits and sandals stand a chance against these all-Americans? Resistance is futile, oh Arab foes. Surrender now and save yourself a world of hurt, for our mighty football players cannot be stopped, they are so huge, so strong, so fearsomely ripped that mere bombs and bullets bounce off their bones of steel. Submit, lest our awesome NFL show you straight to the flaming gates of hell!

The Palestinian refugee problem could have easily been solved in 1948, just as virtually every other refugee problem in the world has been; and just as the refugee problem of the 800,000 Jews who fled Arab countries during and after 1948 was solved. But, since 1948, Arab countries have deliberately mistreated the Palestinian refugees by refusing to integrate them into their countries and by keeping them in refugee camps—the only refugees in the world to be kept in camps for three generations. The Arab countries did this so as to keep the world’s attention focused on the plight of the Palestinian refugees and to use them as a way to defame and ultimately, they hope, delegitimize and de-Judaize Israel.

in Arabic it is called Shhm—best translated as nonsmall. If you take risks and face your fate with dignity, there is nothing you can do that makes you small; if you don’t take risks, there is nothing you can do that makes you grand, nothing.

No one has expressed what is needed better than Abdel Rahman al-Rashed, the general manager of the London-based al-Arabiya news channel. One of the best-known and most respected Arab journalists working today, he wrote the following, in Al-Sharq Al-Awsat (September 6, 2004), after a series of violent incidents involving Muslim extremist groups from Chechnya to Saudi Arabia to Iraq: "Self-cure starts with self-realization and confession. We should then run after our terrorist sons, in the full knowledge that they are the sour grapes of a deformed culture... The mosque used to be a haven, and the voice of religion used to be that of peace and reconciliation. Religious sermons were warm behests for a moral order and an ethical life. Then came the neo-Muslims. An innocent and benevolent religion, whose verses prohibit the felling of trees in the absence of urgent necessity, that calls murder the most heinous of crimes, that says explicitly that if you kill one person you have killed humanity as a whole, has been turned into a global message of hate and a universal war cry... We cannot clear our names unless we own up to the shameful fact that terrorism has become an Islamic enterprise; an almost exclusive monopoly, implemented by Muslim men and women. We cannot redeem our extremist youth, who commit all these heinous crimes, without confronting the Sheikhs who thought it ennobling to reinvent themselves as revolutionary ideologues, sending other people's sons and daughters to certain death, while sending their own children to European and American schools and colleges.

Arabic is a subtle and sinuous language. Like all Semitic languages, it plays on words, taking a three-consonant root and building on it to create what sometimes seems an infinite number of meanings. Even the exact same word can have different connotations, depending on the context. Perhaps the best-known example is jihad, struggle, which can be either the inner striving to live the Islamic life and attain a higher level of spiritual consciousness, or the external armed confrontation with those seen as enemies of Islam.

When you say you want all peoples to unite, you really mean that you want all peoples to unite to learn the tricks of your people. If the Bedouin Arab does not know how to read, some English missionary or schoolmaster must be sent to teach him to read, but no one ever says, 'This schoolmaster does not know how to ride on a camel; let us pay a Bedouin to teach him.' You say your civilisation will include all talents. Will it? Do you really mean to say that at the moment when the Esquimaux has learnt to vote for a County Council, you will have learnt to spear a walrus? I recur to the example I gave. In Nicaragua we had a way of catching wild horses—by lassooing the fore feet—which was supposed to be the best in South America. If you are going to include all the talents, go and do it. If not, permit me to say what I have always said, that something went from the world when Nicaragua was civilised.

I used to know a carnival man turned preacher who said the key to his success was understanding the people of what he called Snake's Navel, Arkansas. He said in Snake's Navel, the biggest thing going on Saturday night was the Dairy Queen. He said you could get the people there to do damn near anything --pollute their own water, work at five-dollar-an-hour jobs, drive fifty miles to a health clinic-- as long as you packaged it right. That meant you gave them a light show and faith healings and blow-down-the-walls gospel music with a whole row of American flags across the stage. He said what they liked best, though --what really got them to pissing all over themselves-- was to be told it was other people going to hell and not them. He said people in Snake's Navel wasn't real fond of homosexuals and Arabs and Hollywood Jews, although he didn't use them kinds of terms in his sermons.

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Bit by bit, the uprising that had brought out the best in Syrians and projected their aspirations and yearnings was vanishing as pain, vengefulness, and war took over. It was yet another page from the playbook of Hafez as well as all the despots who clung desperately to power at the start of the Arab Spring: civil war is acceptable and even desirable to defend the leader.

Dude," said Hassan softly. "Khanzeer." (Arabic:Pig) "Matha, al-khanazeer la yatakalamoon araby?" Colin asked. (Arabic: What, pigs don't speak Arabic?" "That's no pig," answered Hassan in Enlgish. "That's a goddamned monster." The pig stopped its rotting and looked up at them. "I mean. Wilbur is a fugging pig. Babe is a fugging pig. That thing was birthed from the loins of Iblis." (Arabic: Satan) It was clear now the pig could see them. Colin could see the black in its eyes. "Stop cursing. The feral hog shows a remarkable understanding of human speech, especially profane speech," he mumbled, quoting from the book. "That's a bunch of bullshit," Hassan said, and then the pig took two lumbering steps towards them, and Hassan said, "Okay. Or not. Fine. No cursing. Listen. Satan Pig. We're cool. We don't want to shoot you. The guns are for show, dude." "Stand up so he knows we're bigger than he is," Colin said. "Did you read that in the book?" Hassan asked as he stood. "No, I read it in a book about grizzly bears." "We're gonna get gored to death by a feral fugging hog and your best strategy is to pretend it's a grizzly bear?

As for terror against Israelis, Palestinian Muslim terror emanates from a desire to destroy Israel, not from Israel’s conduct regarding Palestinians, whether occupation, settlements, or checkpoints. One proof is that the greatest amount of Palestinian terror against Israel was unleashed after Israel agreed to give up nearly all of the West Bank to the Palestinians at the end of 2000. Islamist terror against Israel is the result of Muslim, especially Arab Muslim, desires to annihilate the one non-Muslim state in the midst of the Arab world. For most Arab Muslims and for all Islamists, the Middle East is supposed to be under Muslim rule. There is no place for a Christian Lebanon or for a Jewish Israel, no matter what its borders. That Israel is Jewish is all the more an affront to many Muslims. Jews are supposed to have dhimmi status under Muslim rule, and no Muslim should be under Jewish rule.

One caliph in the eighth century went so far as to conduct a series of experiments to freeze a range of different furs to see which offered the best protection in extreme conditions. He filled a series of containers with water and left them overnight in ice-cold weather, according to one Arabic writer. ‘In the morning, he had the [flasks] brought to him. All were frozen except the one with black fox fur. He thus learned which fur was the warmest and the driest.’22

Abiding time is extravagant daily time with Jesus. This extravagant time is the center of abiding. Not legalism, not dry discipline, not manufactured spirituality, but joyous soaking in the presence of Jesus, lavish spending of time with Him who is most precious, Him from whom all life flows. In a world that is over-connected yet lonely, frantically busy yet accomplishing little of eternal value, super-informed but egregiously ignorant on what really matters, abiding gives Jesus the best of our time, in which He leads us to the best of times.

Fear has always been their best weapon. Fear of refugees, of people who don’t look like us, fear of “losing our religion and identity,” fear of war, and the destruction that will happen if you don’t blindly follow your dictator, or simply the fear arising from dealing with facts, reality, and science, because truth is not really their friend.

Virtually every news source lists the greater number of Palestinians killed in Arab-Israeli wars in order to depict the Israelis as guilty (of ‘disproportionate response’). Had similar reporting taken place during World War II, the Western Allies would have been deemed the villains since Germany and Japan lost far more civilians than America or Britain.

Having described the basic methods of Hindu-Arabic arithmetic in the first seven chapters, Leonardo devoted most of the remainder of the book to practical problems. Chapters 8 and 9 provide dozens of worked examples on buying, selling, and pricing merchandise, using what we would today call reasoning by proportions—the math we use to check the best deal in the supermarket.

Arabs had always been until then a marginal border people, used as mercenaries at best, but no meaningful threat – there was hardly even an armed defence on the largely desert Arabian frontier. They could hope that it would be reversed, but when the first Arab civil war of 656–61 did not lead to the break-up of the coherence of the new caliphate, and Arab raiding into Anatolia increased instead, it became clearer that the new political order was here to stay. The Romans did not understand what Islam was yet – it was initially seen as a simplified form of Christianity, not a new religion – but, either way, given the way east Roman political imagery now worked, this was as much a religious catastrophe as a military one, since the victorious Arabs were certainly not Orthodox Christians.

Prior to modern times, the term 'Islamic' (Islami in Arabic) was almost never used to define the provenance, status, or substance of things. There was no such thing as 'Islamic art', 'Islamic economics', or even 'Islamic law.' ... The encounter with the modern West, however, ultimately changed the status of 'Islamic.' Inasmuch as the rise of the West converted the achievements of Darwin, Descartes, and Hegel from mere English, French, or German achievements into explicitly 'Western' ones, it also engendered the need for a parallel convention for demarcating the non-Western 'other.' The Western provenance of the modern neologism 'Islamic' is perhaps best revealed in its tendency to connote geography and ethnicity. 'Islamic', in other words, connotes not simply that which is related to or a product of Islam as a religion but that which relates to a particularly non-European people in a non-European part of the world. In this capacity, it carries both a descriptive and a prescriptive force... For no modern Muslim nor non-Muslim would include the likes of such Arab Christians as Michel Aflaq or San' Allah Ibrahim among the 'thinkers of Islam.' Rather, in Western parlance, the modern 'Islamic' began as an instrument to demarcate the boundary between the west and a particular set of 'others.' In Muslim hands, it would go on to evolve into a full-blown signifier of normative Islam and a tool for delineating the boundary between it and Islam. Its added utility, moreover, as a mechanism for elevating the achievements of Muslims to the level of a civilization rivaling that of Europe rendered it all the more irresistible and gained for it universal acceptance throughout the Muslim world.

According to the dictionary, “Islam” means “submission” in Arabic. A Muslim is someone who is submissive to God. Why does he submit? Because his God is the best, the brawniest, the nattiest, but most of all because, if he says anything to the contrary, he will burn in hell until well after the end of the world. The believer is thus encouraged not to screw around with God under penalty of something worse than death for all eternity.

Moreover, for women in Egypt and its Arab neighbors, having a husband is key: a woman’s social value is still tied to her status as a wife and mother, no matter how accomplished or professionally successful she might be. In recent years, the phenomenon of ‘unusa—spinsterhood—has become the stuff of Facebook groups, blogs, best-selling books, and TV series. As they say in Egypt, “The shade of a man is better than the shade of a wall.

American men’s information-focused approach to talk has shaped the American way of doing business. Most Americans think it’s best to “get down to brass tacks” as soon as possible, and not “waste time” in small talk (social talk) or “beating around the bush.” But this doesn’t work very well in business dealings with Greek, Japanese, or Arab counterparts for whom “small talk” is necessary to establish the social relationship that must provide the foundation for conducting business.

Such radical social engineering at the expense of the indigenous population is the way of all colonial settler movements. In Palestine, it was a necessary precondition for transforming most of an overwhelmingly Arab country into a predominantly Jewish state. As this book will argue, the modern history of Palestine can best be understood in these terms: as a colonial war waged against the indigenous population, by a variety of parties, to force them to relinquish their homeland to another people against their will.

The Arab world has done nothing to help the Palestinian refugees they created when they attacked Israel in 1948. It’s called the ‘Palestinian refugee problem.’ This is one of the best tricks that the Arabs have played on the world, and they have used it to their great advantage when fighting Israel in the forum of public opinion. This lie was pulled off masterfully, and everyone has been falling for it ever since. First you tell people to leave their homes and villages because you are going to come in and kick out the Jews the day after the UN grants Israel its nationhood. You fail in your military objective, the Jews are still alive and have more land now than before, and you have thousands of upset, displaced refugees living in your country because they believed in you. So you and the UN build refugee camps that are designed to last only five years and crowd the people in, instead of integrating them into your society and giving them citizenship. After a few years of overcrowding and deteriorating living conditions, you get the media to visit and publish a lot of pictures of these poor people living in the hopeless, wretched squalor you have left them in. In 1967 you get all your cronies together with their guns and tanks and planes and start beating the war drums. Again the same old story: you really are going to kill all the Jews this time or drive them into the sea, and everyone will be able to go back home, take over what the Jews have developed, and live in a Jew-free Middle East. Again you fail and now there are even more refugees living in your countries, and Israel is even larger, with Jerusalem as its capital. Time for more pictures of more camps and suffering children. What is to be done about these poor refugees (that not even the Arabs want)? Then start Middle Eastern student organizations on U.S. college campuses and find some young, idealistic American college kids who have no idea of what has been described here so far, and have them take up the cause. Now enter some power-hungry type like Yasser Arafat who begins to blackmail you and your Arab friends, who created the mess, for guns and bombs and money to fight the Israelis. Then Arafat creates hell for the world starting in the 1970s with his terrorism, and the “Palestinian refugee problem” becomes a worldwide issue and galvanizes all your citizens and the world against Israel. Along come the suicide bombers, so to keep the pot boiling you finance the show by paying every bomber’s family twenty-five thousand dollars. This encourages more crazies to go blow themselves up, killing civilians and children riding buses to school. Saudi Arabia held telethons to raise thousands of dollars to the families of suicide bombers. What a perfect way to turn years of military failure into a public-opinion-campaign success. The perpetuation of lies and uncritical thinking, combined with repetitious anti-Jewish and anti-American diatribes, has produced a generation of Arab youth incapable of thinking in a civilized manner. This government-nurtured rage toward the West and the infidels continues today, perpetuating their economic failure and deflecting frustration away from the dictators and regimes that oppress them. This refusal by the Arab regimes to take an honest look at themselves has created a culture of scapegoating that blames western civilization for misery and failure in every aspect of Arab life. So far it seems that Arab leaders don’t mind their people lagging behind, save for King Abdullah’s recent evidence of concern. (The depth of his sincerity remains to be seen.)

A lesson I learned from this ancient [Greek] culture is the notion of megalopsychon (a term expressed in Aristotle’s ethics), a sense of grandeur that was superseded by the Christian value of ‘humility.’ There is no word for it in Romance languages; in Arabic is called Shhm—best translated as non-small. If you take risks and face your fate with dignity, there is nothing you can do that makes you small; if you don’t take risks, there is nothing you can do that makes you grand, nothing. And when you take risks, insults by half-men (small men, those who don’t risk anything) are similar to barks by nonhuman animals: you can’t feel insulted by a dog.” – Nassim Taleb, The Black Swan

Herzl’s thinking and his reply to Yusuf Diya appear to have been based on the assumption that the Arabs could ultimately be bribed or fooled into ignoring what the Zionist movement actually intended for Palestine. This condescending attitude toward the intelligence, not to speak of the rights, of the Arab population of Palestine was to be serially repeated by Zionist, British, European, and American leaders in the decades that followed, down to the present day. As for the Jewish state that was ultimately created by the movement Herzl founded, as Yusuf Diya foresaw, there was to be room there for only one people, the Jewish people: others would indeed be “spirited away,” or at best tolerated.

for we have been deprived of all the people of knowledge save for a group, small in number, with many troubles, whose concern in life is to snatch the opportunity, when time is asleep, to devote themselves meanwhile to the investigation and perfection of a science; for the majority of people who imitate philosophers confuse the true with the false, and they do nothing but deceive and pretend knowledge, and they do not use what they know of the sciences except for base and material purposes; and if they see a certain person seeking for the right and preferring the truth, doing his best to refute the false and untrue and leaving aside hypocrisy and deceit, they make a fool of him and mock him.

When Libya fought against the Italian occupation, all the Arabs supported the Libyan mujahideen. We Arabs never occupied any country. Well, we occupied Andalusia unjustly, and they drove us out, but since then, we Arabs have not occupied any country. It is our countries that are occupied. Palestine is occupied, Iraq is occupied, and as for the UAE islands... It is not in the best interest of the Arabs for hostility to develop between them and Iran, Turkey, or any of these nations. By no means is it in our interest to turn Iran against us. If there really is a problem, we should decide here to refer this issue to the international court of Justice. This is the proper venue for the resolution of such problems. We should decide to refer the issue of the disputed UAE islands to the International Court of Justice, and we should accept whatever it rules. One time you say this is occupied Arab land, and then you say... This is not clear, and it causes confusion. 80% of the people of the Gulf are Iranians. The ruling families are Arab, but the rest are Iranian. The entire people is Iranian. This is a mess. Iran cannot be avoided. Iran is a Muslim neighbour, and it is not in our interes to become enemies. What is the reason for the invasion and destruction of Iraq, and for killing of one million Iraqis? Let our American friends answer this question: Why Iraq? What is the reason? Is Bin Laden an Iraqi? No he is not. Were those who attacked New York Iraqis? No, they were not. were those who attacked the Pentagon Iraqis? No, they were not. Were there WMDs in Iraq? No, there were not. Even if iraq did have WMDs - Pakistan and India have nuclear bombs, and so do China, Russia, Britain, France and America. Should all these countries be destroyed? Fine, let's destroy all the countries that have WMDs. Along comes a foreign power, occupies an Arab country, and hangs its president, and we all sit on the sidelines, laughing. Why didn't they investigate the hanging of Saddam Hussein? How can a POW be hanged - a president of an Arab country and a member of the Arab League no less! I'm not talking about the policies of Saddam Hussein, or the disagreements we had with him. We all had poitlical disagreements with him and we have such disagreements among ourselves here. We share nothing, beyond this hall. Why won't there be an investigation into the killing of Saddam Hussein? An entire Arab leadership was executed by hanging, yet we sit on the sidelines. Why? Any one of you might be next. Yes. America fought alongside Saddam Hussein against Khomeini. He was their friend. Cheney was a friend of Saddam Hussein. Rumsfeld, the US Defense Secretary at the time Iraq was destroyed, was a close friend of Saddam Hussein. Ultimately, they sold him out and hanged him. You are friends of America - let's say that ''we'' are, not ''you'' - but one of these days, America may hang us. Brother 'Amr Musa has an idea which he is enthusiastic. He mentioned it in his report. He says that the Arabs have the right to use nuclear power for peaceful purposes, and that there should be an Arab nuclear program. The Arabs have this right. They even have the right to have the right to have a nuclear program for other... But Allah prevails... But who are those Arabs whom you say should have united nuclear program? We are the enemies of one another, I'm sad to say. We all hate one another, we deceive one another, we gloat at the misfortune of one another, and we conspire against one another. Our intelligence agencies conspire against one another, instead of defending us against the enemy. We are the enemies of one another, and an Arab's enemy is another Arab's friend.

When dealing with Arab society, [we are dealing with] a production system that is in competition with others (and not with a theoretical opposition between specific economic rationalities), a social structure that must at all times prove its viability in the world arena (and not with its inner logic, which is theoretically as total, as elegant, and plausible as that of any other society whatever), a practical politics that is in perpetual disequilibrium (and not with elaborate theories about the best form of government), a language that must constantly prove its creativity and capacity for adaptation in competition with other languages in an accelerating evolutionary situation (and not with a theory of the language at a given moment of its evolution).

This unusual television moment received much international attention, as did another CNN interview in which I displayed a large map of the Middle East. I “walked” through the Arab countries from Morocco to the Indian Ocean with the open palms of my hands. Then I covered Israel with my thumb.10 For many used to seeing the map of Israel alone on a full screen, a great Israeli Goliath “oppressing” the small Palestinian David, this demonstration came as a shock. It was Israel that was David. This was the best way I could think of to convey that the Arab world was hundreds of times the size of Israel. These interviews may have been seen by some unlikely viewers. When visiting Japan that year, singer Perry Como was asked by the Japanese government how to improve Japan’s image in the United States. He suggested they hire my services.

You would expect the loss of a stable existence on earth to drive a search for fixity on a higher sphere. If this is the case, a rise in the appeal of fundamentalism will testify to the experience of impermanence. That takes me deep into the realm of subjectivity, but there are empirical hints and signs. In Egypt, we saw, the old regime was initially replaced by the Muslim Brotherhood, which won the country’s only fair elections to date. The hard reality in the Middle East is that Islamist groups have prospered wherever secular Arab authoritarians have wobbled. In the US, the more demanding faiths — evangelists, Mormons, Hasidics — have grown at the expense of older institutions which too much resemble the earth-bound hierarchies of the Center. The spread of Christianity in China is among today’s best-kept secrets. For the governing classes and articulate elites of the world, this turn to religion is both appalling and incomprehensible — but this is a denial of human nature. If the City of Man becomes a passing shadow, people will turn to the City of God.

In war, setbacks often divide; successes usually unite. Guardian of the Walls—thwarting the terror tunnel network and the naval and aerial capabilities that Hamas built over many years—was our most successful operation against Hamas to date. Cumulatively, the best indicator of the success of our operations was that in the five years after Protective Edge in 2014 up to the end of 2019, the population in the Israeli communities adjacent to Gaza grew by 15 percent, compared to 9 percent in the rest of the country.3 That robust growth continued after Guardian of the Walls. Yet during that operation, in addition to Hamas and Islamic Jihad rockets on our cities, we faced another ominous threat. Israel has several cities with mixed Jewish and Arab populations. Normally they coexist peacefully and harmoniously. Now, in the midst of the fighting, groups of radicalized Israeli Arabs attacked their Jewish neighbors with automatic weapons, murdering them in apartment buildings and in the streets. The shooters, often an amalgam of Islamic radicals and criminal elements, were using illegal weapons rampant in Arab communities. This lawlessness was a festering sore for decades.

To the memory of my parents My Mother Sea waves, golden sand, pilgrims' faith, Rameswaram Mosque Street, all merge into one, My Mother! You come to me like heaven's caring arms. I remember the war days when life was challenge and toil— Miles to walk, hours before sunrise, Walking to take lessons from the saintly teacher near the temple. Again miles to the Arab teaching school, Climb sandy hills to Railway Station Road, Collect, distribute newspapers to temple city citizens, Few hours after sunrise, going to school. Evening, business time before study at night. All this pain of a young boy, My Mother you transformed into pious strength With kneeling and bowing five times For the Grace of the Almighty only, My Mother. Your strong piety is your children's strength, You always shared your best with whoever needed the most, You always gave, and gave with faith in Him. I still remember the day when I was ten, Sleeping on your lap to the envy of my elder brothers and sisters It was full moon night, my world only you knew Mother! My Mother! When at midnight I woke with tears falling on my knee You knew the pain of your child, My Mother. Your caring hands, tenderly removing the pain Your love, your care, your faith gave me strength To face the world without fear and with His strength. We will meet again on the great Judgement Day, My Mother! APJ Abdul Kalam

Not every answer to the running of a great empire was to be found in the Qur’an. Similarly absent was guidance on some of the most basic aspects of daily life: whether it was acceptable for the faithful to urinate behind a bush, for instance, or to wear silk, or to keep a dog, or for men to shave, or for women to dye their hair black, or how best to brush one’s teeth. For the Arabs simply to have adopted the laws and customs of the peoples they had subdued would have risked the exclusive character of their rule. Worse, it would have seen their claim to a divinely sanctioned authority fatally compromised. Accordingly, when they adopted legislation from the peoples they had conquered, they did not acknowledge their borrowing, as the Franks or the Visigoths had readily done, but derived it instead from that most respected, that most authentically Muslim of sources: the Prophet himself. Even as Poitiers was being fought, collections of sayings attributed to Muhammad were being compiled that, in due course, would come to constitute an entire corpus of law: Sunna. Any detail of Roman or Persian legislation, any fragment of Syrian or Mesopotamian custom, might be incorporated within it. The only requirement was convincingly to represent it as having been spoken by the Prophet—for anything spoken by Muhammad could be assumed to have the stamp of divine approval.

In Amsterdam, I took a room in a small hotel located in the Jordann District and after lunch in a café went for a walk in the western parts of the city. In Flaubert’s Alexandria, the exotic had collected around camels, Arabs peacefully fishing and guttural cries. Modern Amsterdam provided different but analogous examples: buildings with elongated pale-pink bricks stuck together with curiously white mortar, long rows of narrow apartment blocks from the early twentieth century, with large ground-floor windows, bicycles parked outside every house, street furniture displaying a certain demographic scruffiness, an absence of ostentatious buildings, straight streets interspersed with small parks…..In one street lines with uniform apartment buildings, I stopped by a red front door and felt an intense longing to spend the rest of my life there. Above me, on the second floor, I could see an apartment with three large windows and no curtains. The walls were painted white and decorated with a single large painting covered with small blue and red dots. There was an oaken desk against a wall, a large bookshelf and an armchair. I wanted the life that this space implied. I wanted a bicycle; I wanted to put my key in that red front door every evening. Why be seduced by something as small as a front door in another country? Why fall in love with a place because it has trams and its people seldom have curtains in their homes? However absurd the intense reactions provoked by such small (and mute) foreign elements my seem, the pattern is at least familiar from our personal lives. My love for the apartment building was based on what I perceived to be its modesty. The building was comfortable but not grand. It suggested a society attracted to the financial mean. There was an honesty in its design. Whereas front doorways in London are prone to ape the look of classical temples, in Amsterdam they accept their status, avoiding pillars and plaster in favor of neat, undecorated brick. The building was modern in the best sense, speaking of order, cleanliness, and light. In the more fugitive, trivial associations of the word exotic, the charm of a foreign place arises from the simple idea of novelty and change-from finding camels where at home there are horses, for example, or unadorned apartment buildings where at home there are pillared ones. But there may be a more profound pleasure as well: we may value foreign elements not only because they are new but because they seem to accord more faithfully with our identity and commitments than anything our homeland can provide. And so it was with my enthusiasms in Amsterdam, which were connected to my dissatisfactions with my own country, including its lack of modernity and aesthetic simplicity, its resistance to urban life and its net-curtained mentality. What we find exotic abroad may be what we hunger for in vain at home.

Derrida says adieu to Ishmael and to democracy. He hears the salvation in the “Latinity” of ‘salut’. Perhaps we should learn enough Arabic for simple greetings, enough to say Ahlan wa sahlan and Marhaba. Marhaba, which is used as English speakers use ‘Hello,’ carries within it the idea that the one greeted is welcome, that there is plenty of room. Arabic words, like words in Hebrew, are formed from roots. Each root leads to a tree of words. The root of the word r-h-b gives us rahb, which means spacious or roomy but also ‘unconfined’ and ‘open-minded, broad-minded, frank, liberal.’ It is also the root of rahaba, the word for the public square. Marhaba is a good greeting for liberals, who at their open-minded, broad-minded best, can find that there is plenty of room in the public square. The Egyptian poet Farouk Mustafa translated Ahlan wa Sahlan as “you are among your people, and your keep is easy.” Like Marhaba, the greeting marks a welcome, a curious one. Ahlan wa sahlan is not saud simply to one’s own, to family and friends and fellow citizens. It is said to foreigners, to travelers, to people who are not, in the ordinary sense, one’s own. Like the American “Come in, make yourself at home”, it is said to people who are not at home, who might be turned away. The greeting recognizes a difference only to set it aside. Ahlan wa sahlan recognizes that there are different nations, and that they might find themselves in a foreign country, among an alien people. This greeting marks the possibility that the other, the alien, the wanderer, and the refugee might be met with welcome rather than with fear.

Jews, notably, were defined as a ‘people’, while others, not even identified, were referred to only as ‘communities’. It was an extraordinary phrase that echoes down the decades and explains why Balfour is remembered a century later by Arabs as the architect of perfidy and disaster.16 Zionists, for opposite reasons, revere his memory; Balfour Street in Jerusalem is still the site of the official residence of the Israeli prime minister. The reservation had been inserted in the text to meet the strong objections raised by Lord Curzon, the former British viceroy of India and, as lord president of the council, an influential member of the war cabinet. Curzon – reflecting contemporary perceptions about the map and identity of the region – had referred to the ‘Syrian Arabs’ who had ‘occupied [Palestine] for the best part of 1,500 years’, and asked what would become of them. ‘They will not be content either to be expropriated for Jewish immigrants or to act merely as hewers of wood and drawers of water to the latter’, he predicted with the help of another then familiar biblical reference.17 The declaration’s second reservation – about the rights of Jews in other countries – was a response to the opposition of Edwin Montagu, the secretary of state for India, even though he was not in the war cabinet. Montagu was a Jewish grandee who feared that an official expression of sympathy for Zionism in fact masked anti-Semitic prejudice and would undermine the hard-won position of British Jews and their co-religionists elsewhere in the world. However, it did not weaken his vehement opposition, any more than the words about ‘non-Jewish communities’ assuaged Arab fears. Over time, Jewish attitudes to Zionism would change significantly; Arab attitudes, by and large, did not.

Since I did Selection all those years ago, not much has really changed. The MOD (Ministry of Defence) website still states that 21 SAS soldiers need the following character traits: “Physically and mentally robust. Self-confident. Self-disciplined. Able to work alone. Able to assimilate information and new skills.” It makes me smile now to read those words. As Selection had progressed, those traits had been stamped into my being, and then during the three years I served with my squadron they became molded into my psyche. They are the same qualities I still value today. The details of the jobs I did once I passed Selection aren’t for sharing publicly, but they included some of the most extraordinary training that any man can be lucky enough to receive. I went on to be trained in demolitions, air and maritime insertions, foreign weapons, jungle survival, trauma medicine, Arabic, signals, high-speed and evasive driving, winter warfare, as well as “escape and evasion” survival for behind enemy lines. I went through an even more in-depth capture initiation program as part of becoming a combat-survival instructor, which was much longer and more intense than the hell we endured on Selection. We became proficient in covert night parachuting and unarmed combat, among many other skills--and along the way we had a whole host of misadventures. But what do I remember and value most? For me, it is the camaraderie, and the friendships--and of course Trucker, who is still one of my best friends on the planet. Some bonds are unbreakable. I will never forget the long yomps, the specialist training, and of course a particular mountain in the Brecon Beacons. But above all, I feel a quiet pride that for the rest of my days I can look myself in the mirror and know that once upon a time I was good enough. Good enough to call myself a member of the SAS. Some things don’t have a price tag.

There is no fault that can’t be corrected [in natural wine] with one powder or another; no feature that can’t be engineered from a bottle, box, or bag. Wine too tannic? Fine it with Ovo-Pure (powdered egg whites), isinglass (granulate from fish bladders), gelatin (often derived from cow bones and pigskins), or if it’s a white, strip out pesky proteins that cause haziness with Puri-Bent (bentonite clay, the ingredient in kitty litter). Not tannic enough? Replace $1,000 barrels with a bag of oak chips (small wood nuggets toasted for flavor), “tank planks” (long oak staves), oak dust (what it sounds like), or a few drops of liquid oak tannin (pick between “mocha” and “vanilla”). Or simulate the texture of barrel-aged wines with powdered tannin, then double what you charge. (““Typically, the $8 to $12 bottle can be brought up to $15 to $20 per bottle because it gives you more of a barrel quality. . . . You’re dressing it up,” a sales rep explained.) Wine too thin? Build fullness in the mouth with gum arabic (an ingredient also found in frosting and watercolor paint). Too frothy? Add a few drops of antifoaming agent (food-grade silicone oil). Cut acidity with potassium carbonate (a white salt) or calcium carbonate (chalk). Crank it up again with a bag of tartaric acid (aka cream of tartar). Increase alcohol by mixing the pressed grape must with sugary grape concentrate, or just add sugar. Decrease alcohol with ConeTech’s spinning cone, or Vinovation’s reverse-osmosis machine, or water. Fake an aged Bordeaux with Lesaffre’s yeast and yeast derivative. Boost “fresh butter” and “honey” aromas by ordering the CY3079 designer yeast from a catalog, or go for “cherry-cola” with the Rhône 2226. Or just ask the “Yeast Whisperer,” a man with thick sideburns at the Lallemand stand, for the best yeast to meet your “stylistic goals.” (For a Sauvignon Blanc with citrus aromas, use the Uvaferm SVG. For pear and melon, do Lalvin Ba11. For passion fruit, add Vitilevure Elixir.) Kill off microbes with Velcorin (just be careful, because it’s toxic). And preserve the whole thing with sulfur dioxide. When it’s all over, if you still don’t like the wine, just add a few drops of Mega Purple—thick grape-juice concentrate that’s been called a “magical potion.” It can plump up a wine, make it sweeter on the finish, add richer color, cover up greenness, mask the horsey stink of Brett, and make fruit flavors pop. No one will admit to using it, but it ends up in an estimated 25 million bottles of red each year. “Virtually everyone is using it,” the president of a Monterey County winery confided to Wines and Vines magazine. “In just about every wine up to $20 a bottle anyway, but maybe not as much over that.

Chapter 1, “Esoteric Antiquarianism,” situates Egyptian Oedipus in its most important literary contexts: Renaissance Egyptology, including philosophical and archeological traditions, and early modern scholarship on paganism and mythology. It argues that Kircher’s hieroglyphic studies are better understood as an antiquarian rather than philosophical enterprise, and it shows how much he shared with other seventeenth-century scholars who used symbolism and allegory to explain ancient imagery. The next two chapters chronicle the evolution of Kircher’s hieroglyphic studies, including his pioneering publications on Coptic. Chapter 2, “How to Get Ahead in the Republic of Letters,” treats the period from 1632 until 1637 and tells the story of young Kircher’s decisive encounter with the arch-antiquary Peiresc, which revolved around the study of Arabic and Coptic manuscripts. Chapter 3, “Oedipus in Rome,” continues the narrative until 1655, emphasizing the networks and institutions, especially in Rome, that were essential to Kircher’s enterprise. Using correspondence and archival documents, this pair of chapters reconstructs the social world in which Kircher’s studies were conceived, executed, and consumed, showing how he forged his career by establishing a reputation as an Oriental philologist. The next four chapters examine Egyptian Oedipus and Pamphilian Obelisk through a series of thematic case studies. Chapter 4, “Ancient Theology and the Antiquarian,” shows in detail how Kircher turned Renaissance occult philosophy, especially the doctrine of the prisca theologia, into a historical framework for explaining antiquities. Chapter 5, “The Discovery of Oriental Antiquity,” looks at his use of Oriental sources, focusing on Arabic texts related to Egypt and Hebrew kabbalistic literature. It provides an in-depth look at the modus operandi behind Kircher’s imposing edifice of erudition, which combined bogus and genuine learning. Chapter 6, “Erudition and Censorship,” draws on archival evidence to document how the pressures of ecclesiastical censorship shaped Kircher’s hieroglyphic studies. Readers curious about how Kircher actually produced his astonishing translations of hieroglyphic inscriptions will find a detailed discussion in chapter 7, “Symbolic Wisdom in an Age of Criticism,” which also examines his desperate effort to defend their reliability. This chapter brings into sharp focus the central irony of Kircher’s project: his unyielding antiquarian passion to explain hieroglyphic inscriptions and discover new historical sources led him to disregard the critical standards that defined erudite scholarship at its best. The book’s final chapter, “Oedipus at Large,” examines the reception of Kircher’s hieroglyphic studies through the eighteenth century in relation to changing ideas about the history of civilization.

As Arab armies conquered Syria (which had been part of the Roman and Byzantine empires), they found Syriac translations of Greek philosophical works. These writings were translated into Arabic, and for a time they became the foundation of Muslim philosophy. Eventually, they were rejected as being inconsistent with Islam. The mullahs decided that Muslims could accept practical works from the conquered people, but speculative thought was out. Christians, however, had long since made their peace with integrating pagan philosophy with the Bible. In fact, since the time of the early Christian writers, theologians had argued that just as the Hebrew prophets were the Jewish world’s road to the truth best expressed in Christianity, philosophers were the pagan world’s road to that same truth. So when Christian scholars found out about the works of Aristotle in Spain, they began to translate them into Latin, the language of the church and of scholarship. These new texts immediately caused a buzz in the scholarly community, because here was a complete, well-developed worldview that answered all of the key philosophical questions that medieval scholars had grappled with. The only question was how to integrate the “New Aristotle” into the intellectual synthesis already in place with the advent of Platonic humanism.

best protection under a democracy is to actually participate in it.

Jews continued moving into Palestine and their Zionist dream began looking more like a possibility than ever before. On November 29, 1947, amid much controversy, the United Nations announced the “partition” of Palestine into two states, one for Jews and the other for Arabs already living in the country. Truman had lobbied quietly for this partition, despite opposition from the Arab states, the British, and his own State Department. He wrote later of his belief that partition “could open the way to peaceful collaboration between the Arabs and the Jews.” Six months later, the British formally withdrew, and the partition went into effect in May 1948. Jews around the world rejoiced, but Arab leaders were understandably enraged and threatened war. Despite his support for partition and sympathy for the plight of Jews, Truman was cautious about offering public support for Zionism. Given the growing tension in the region, he thought it was in America’s best interest for their president to be seen as an honest broker in the conflict.

Remembrance in its most elementary, tangible form is to chant the names of God. Remembrance is everything. Our destination as spiritually developing human beings is to live our lives in such a way that we are completely within that continual remembrance. That is the world and universe we live in. It surrounds and informs us. It illuminates our perception and softens our hearts. It should also bring us joy and happiness. That is our reality, because looking at life through the distorting eyes of the ego is, at best, a secondhand reality. The word for „remembrance“ in Arabic literally means „to mention,“ yet we translate it as „remembrance.“ When you mention someone, in a way, you‘re remembering the one you are calling to mind. We are remembering our Origin, remembering that we come from God and to God we will return. People sometimes talk about how children have an open channel to the Divine because they just came from God relatively recently. Remembering our Origin is a fundamental truth that we need to call to mind. This is expressed in the hadith „Whoever belongs to God, God will belong to him or her.“ In that sense, if remembrance is deep enough, complete enough, it is the Divine remembering in you. In the state of belonging to God, what you want is not different than what the Divine wants. And „God“ wants what you want; there is then no separate „you“ wanting. There is no duality or personal will pulling in the opposite direction. Rumi calls that being under „the compulsion of love.“(p. 6)

My grandfather, who would have loved you, if he could. My mother – who absolutely loved you, if only as the ever-polite best friend – is waiting up for us to come back from what she thinks is a night out.

Many of the “jundis”—Arabic for soldier— were notoriously unreliable when placed with units that didn’t know how to properly train or command them. Chris Kyle wrote in his autobiography that the Iraqi soldiers he encountered were often “pathetic” and sometimes even placed the mission at risk. “As fighters went, they sucked,” Kyle wrote. “The brightest Iraqis, it seemed, were usually insurgents fighting against us. I guess most of our jundis had their hearts in the right place, but as far as proficient military fighting went, let’s just say they were incompetent, if not outright dangerous.” Thankfully the Green Berets were experts at training and fielding foreign fighters, and they often had the best of the Iraqis to work with.

YouTube video: "Can a person become Jewish?" By JihadiJew 2:27 … Another question people ask is how is it possible that you have Jews who have no interest in Judaism as a religion who may not even believe in God, are nevertheless are fully Jewish, or considered fully Jewish, and then you have converts who have to commit themselves to this rigorous lifestyle of commandments. The best I can answer that is to kind of think of Jewishness as a kind of national identity. We’re called Am Yisrael – the Jewish People, related to the Arabic word Ummah, people. So as part of this membership you get citizenship. Well, one way you get citizenship is the way I got citizenship in the United States – I was born. I was born in the United States and I received my citizenship not because I knew anything about America, just because I was born here. I don’t need to know anything about America. I don’t need to know the constitution. I don’t need to know American History. I just have to be born here. On the other hand, if I wanted to become a naturalized citizen, I’d have to study the constitution, I’d have to study history and I’d have to commit myself to the ideals of the United States. The same way with converts. In order to become a citizen of the Jewish people, well then you have to commit yourself to the ideals of the Jewish people and you’d have to be willing to observe what the Jewish people are supposed to observe…

A Quotation of the Foreword of Sheikh Hasan ‘Abdul-Bassir ‘Arafah (General Manager of the Islamic Da‘wah, the Ministry of Awqaf of Egypt in Alexandria): For the present, there is a ferocious attack on our Islamic heritage. Modernity Thoughts and radical groups still misunderstand and impugn the Sunnah of the Prophet Muhammad ﷺ. Besides, to offend the companions of the Prophet ﷺ. The Prophet ﷺ had witnessed to them with fairness. They were like the stars in the heavens. The book’s contents are simple but not easy, written down by Eng.: Ahmad ElYamany. The author was affected by his father’s upbringing; I mean that his father educated him according to the Thought of Al-Azhar Ash-Sharif (1). His father did his best upon a pulpit of Masjid(s) for standing up for the Sunnah until his death. Now, the author does follow the example of his father. He did write down this book to explain The Study of Tradition Terminology (2) for ordinary people in simple words. Besides, he does show how the previous Imams of the ‘Ummah took care of The Study of Tradition Terminology. This book geared-towards an obstacle against those who make a ferocious attack on the Sunnah and the heritage. __________________ (1) The Thought of Al-Azhar Ash-Sharif: I do mean the Sunni Madhab. The Sunni Madhab is a term generally applied to the large sect of Muslims, which consists of: • Regarding Fiqh: who follows one of these authorised Madhabs: - Madhab of Imam Abu Hanifah (مذهب أبو حنيفة), Madhab of Imam Malik (مذهب مالك), Madhab of Imam Ash-Shafi‘i (مذهب الشافعي), or Madhab of Imam Ahmad son of Hanbal (مذهب أحمد بن حنبل). • Regarding Creed: who follows one of these authorised Theologies: - The Ash‘arism Theology (Ash‘ariyah: Arabic المدرسة الأشعرية) or The Maturidism Theology (Maturidiyah: Arabic: المدرسة الماتُريدية). • Regarding Sufism: who follows one of any authorised Orders or Schools (Tariqah: Arabic: الطريقة الصوفية) of Sufism, such: - Al-Ghazzaliyah (الغزَّالية), Al-Qadiriyah (القادرية), Ash-Shazliyah (الشاذلية), Ar-Rifa‘iyah (الرفاعية), and so on. (2) The Study of Tradition Terminology: (Arabic: علم مصطلح الحديث), pronounced in the Roman Transliteration: ‘Ilm Mustalah Al-Hadith. The word Al-Hadith or Hadith means Communication or Narration. In the Islamic context, it has come to denote the record of what the Prophet Muhammad, peace and blessings of Allah be upon him, said, did, or tacitly approved.

Upon encountering Islam by whatever means, Drew was soundly impressed with the appeal of the religion, initially. This ancient Middle Eastern religion attracted the North Carolinian with not only its strict moral discipline but also the modest way its worshippers dressed and the proud and sober manner in which they carried themselves. After reportedly coming under the influence of Muslim teachers, Drew came to view Islam as “the only instrument for Negro unity and advancement.” 7 Lacking knowledge of the Arabic language as well as grounding in Muslim orthodoxy, he examined its dogma as best he could by probing the international faith with a keen eye out for remedies that would help Negroes relieve the sociopolitical pain and suffering they endured early in the twentieth century as an oppressed people in the United States. The young black supplicant found no such balm in orthodox Islam. Also, he reasoned that Arabic dogma would be a tough sell to a generation of Negroes just out of slavery and barely literate in English. Most troubling of all, the Arab Muslims in the Middle East had a long and barbaric history of enslaving sub-Saharan Africans—indeed, they dominated this ruthless human trade in Morocco and Egypt. Additionally, the Moors were known to widely practice color-caste discrimination among themselves.

Influential educational school in Abu Dhabi: Reach British School Selecting schools that speak about the type of education you want to impart to your kid is an important decision. Like all other difficult decisions that parenthood brings with it, this one too cannot be decided based on one impulsive thought. School is an important part of any child's growth. They learn, they giggle, and grow into beautiful individuals. Thus, schools build them into responsible beings. However, finding the right school can be research-heavy and hectic. International education in the United Arab Emirates is not cheap, and this adds to an extra load of pressure on deciding parents. Yet, Abu Dhabi is known to host an excellent range of international schools that are somewhat budget-friendly. The British International School is one such example, they surely secure a place in the list of best schools in Abu Dhabi. Why choose Reach British School? Reading through different curriculums, and googling into millions of school websites is a part of this decision-making. You look for that spark, one that you look for in any relationship. Yes, choosing a school is the beginning of a life-long relationship, an important part of your child’s life. This article will push you towards decision making, as it lists the points on why you should choose Reach British School. The following reasons will convince you that it fits into the best schools in Abu Dhabi. English proficiency The staff is filled with native English-speaking teachers. Thus, they bring with them, years of experience in the language field and absolute English proficiency. Being native English speakers, they can showcase experience in the UK or other international schools. Excellent facilities Schooling is a part of a child's overall growth, and there is more to it than just academics. Being one of the best schools in Abu Dhabi, they support an exciting curriculum. It includes sports, arts, academic subjects, and a bunch of other extra-curricular activities. High Academic standards and behavioral expectations A child grows into a successful human being, who is also a responsible citizen. Thus, the school sets a strong focus on the academic depth and the behavioral patterns of the child. They ensure that your child reaches their fullest potential in a safe and secure environment. Student progress tracking You will get a chance to be deeply involved in your child's progress. The school will provide regular reports on your child's growth that will give you a fair idea about their needs, likes, and dislikes. Thus, you can take an active part in their academic progress, social and emotional well-being. Secondary scholarships The school funds a scholarship program to motivate students to achieve their dreams. The program attracts bright minds and pushes them to reach their potential in the fields they are passionate about. Amazing learning Not just the staff, but also the environment of the school will enable your child to go through an amazing learning experience. Your child will be motivated and encouraged to perform better as that is the base for amazing learning. Endnotes Reach British School wants to let your child shine, in the truest sense possible. Keeping the tag of being one of the best schools in Abu Dhabi, is difficult. Thus, they aspire to be better every day and sculpt new souls into responsible adults, while protecting their innocence and childhood.

The ceremony in which they were laid demonstrated what the Zionist movement was best at: public relations.

There was probably nothing the military administration disliked more than local politics. Unlike Ronald Storrs, most of the British were not interested, did not understand, and did their best to avoid the whole tangle. They had come to fight, conquer, and rule, not to engage in politics, Stirling told a representative of the Zionist movement.

The beaches in Dubai are well-known for their cleanliness and tranquility. While many individuals enjoy a relaxing weekend at the beach, thrill-seekers prefer to participate in thrilling water sports. Jet skiing is one of Dubai's most popular water activities, and adventure seekers love to try it. Do you want to know what the most extraordinary Dubai marine adventures are? What is the best method to see this magnificent city? There is plenty to do in this city-state of the UAE, and we have several fun aquatic activities for you to enjoy while on vacation or to live in the Emirates! How about a Jet Ski Ride along the Dubai waterfront? It can be done with your family, as a couple, with friends, or by yourself. We jet ski around all of Dubai's most famous attractions, skyscrapers, and landmarks. All of our Jet Ski trips include a stop at the luxury Burj Al Arab hotel, which is constructed into the sea, where you can have fun and receive a photo souvenir of Dubai. Jet skiing in Dubai is unquestionably the most acceptable way to see the city and have a good time during your vacation. Dubai Yacht Rental Experience When it comes to a luxury Boat Party in Dubai for those who can afford it, the pleasure and adventure that Yachts can provide cannot be overstated. Yachting is, without a doubt, the most beautiful sport on the planet. It's a once-in-a-lifetime opportunity to splash around in the ocean's deep blue waves and lose yourself in an environment that is both soothing and calming to the soul. The sensation you get from a yacht requires a whole new set of words to explain it. It's a fantastic experience that transports people to another zone while also altering their mental state. People who have the advantage of owning private yachts go sailing to have a relaxing excursion and clear their minds whenever they feel the need. Those who cannot afford to purchase a yacht can enjoy the thrill of cruising from one coastal region to the other by renting an economical Dubai yacht. It is not a challenging task to learn to sail. Some people believe that yachting can only be done by experts, which is a ridiculous misconception. Anyone willing to acquire a few tactics and hints can master the art of yachting. READ MORE About Dubai Jet Ski: Get lost in the tranquility of blue waters while waiting to partake in action. With the instructor sitting right behind you, you’ll learn astonishing stunts and skills for riding a Jet ski. This adventure will take your excitement to a new level of adventure in the open sea. While sailing past the picturesque shorelines of the islands, take in stunning views of prominent Dubai monuments such as the Burj Al Arab and more. About the activity: Jumeirah Beach is the meeting site for this activity. You have the option of riding for 30 minutes or 60 minutes Jet Ski around the beaches while being accompanied at all times by an instructor, as your safety is our top priority. Begin your journey from the marina and proceed to the world-famous Burj-Al-Arab, a world well known hotel, for a photo shoot. where you may take as many pictures as you want

Islam is best described in a Marxian way as the uniting and justifying ideology of Arab imperialism.

Meanwhile King ‘Abdullah of Transjordan had his own ambitions to dominate as much as possible of Palestine, having done his best to come to terms with both the Zionists and his British backers over his plans for the country. As Avi Shlaim reports in Collusion Across the Jordan, his account of this era, extensive clandestine contact took place between King ‘Abdullah and Jewish Agency leaders (later Israeli prime ministers) Moshe Sharett and Golda Meir.30 As the United Nations moved toward partition of Palestine, the king repeatedly met with them secretly in the hope of reaching an accord in which Jordan would incorporate the part of Palestine to be designated for its Arab majority. The king confidently gave them his assurances that the Palestinians would come around and assent to his rule.* Thus ‘Abdullah, unlike Iraq’s Nuri, had no use for any form of independent Palestinian leadership or for a body like the Arab Office that would serve as their diplomatic arm.

Yes, besides English, I can stutter my way my into Russian, Turkish, Arabic, French, and some Farsi, Urdu, Punjabi and a bit of Kurdish.” He laughed at himself. What he liked best about the next was that she didn’t deny it, yet spoke immediately. “I like the rhythm of your speech. It’s interesting.” She blinked, looking sheepishly sincere, then added, “I, um, have to be careful sometimes or I’d find myself imitating it, answering back in the same rhythm, or some facsimile of it.” She shook her head. “I couldn’t do it as well. But sometimes I know just how you’ll say a sentence, before it’s out, and I want to say it too, like wanting to dance with you.

Using South African apartheid–era rhetoric to defend the Israeli occupation remains alive to this day. During the 2019 Israeli election campaign, opposition leader Benny Gantz criticized Prime Minister Benjamin Netanyahu for banning US Congresswomen Ilhan Omar and Rashida Tlaib from entering Israel and the Palestinian territories. Instead, Gantz said, both women should have been allowed to see “with their own eyes” that “the best place to be an Arab in the Middle East is in Israel … and the second-best place to be an Arab in the Middle East is the West Bank.” This was reminiscent of South African apart-heid leader John Vorster statement to the New York Times in 1977 that “the standard of living of the South African Black is two to five times higher than that of any Black country in Africa.”14 One of the architects of apartheid in South Africa, former prime minister Hendrik Verwoerd, wrote in the Rand Daily Mail in 1961 that “Israel, like South Africa, is an apart-heid state” after taking Palestine from the Arabs who “had lived there for a thousand years.

On 2 November 1917, five weeks before Allenby walked through the Jaffa Gate, the government in London had issued a document that was to have a fateful and lasting impact on the Holy Land, the Middle East and the world. The foreign secretary, Lord Balfour, wrote to Lord Rothschild, representing the World Zionist Organization, to inform him that: His Majesty’s government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country. The sixty-seven typewritten words of the Balfour Declaration combined considerations of imperial planning, wartime propaganda, biblical resonances and a colonial mindset, as well as evident sympathy for the Zionist idea. With them, as the writer Arthur Koestler was to quip memorably – neatly encapsulating the attendant and continuing controversy – ‘one nation solemnly promised to a second nation the country of a third’.8 Lloyd George highlighted sympathy for the Jews as his principal motivation. But the decisive calculations were political, primarily the wish to outsmart the French in post-war arrangements in the Levant9 and the impulse to use Palestine’s strategic location – its ‘fatal geography’ – to protect Egypt, the Suez Canal and the route to India.10 Other judgements have placed greater emphasis on the need to mobilize Jewish public opinion behind the then flagging Allied war effort. As Balfour told the war cabinet at its final discussion of the issue on 31 October: ‘If we could make a declaration favourable to such an ideal [Zionism], we should be able to carry on extremely useful propaganda both in Russia and in America.’11 Historians have spent decades debating the connections and contradictions between Balfour’s public pledge to the Zionists, the secret 1916 Sykes–Picot agreement between Britain, France and Russia about post-war spheres of influence in the Middle East, and pledges about Arab independence made by the British in 1915 to encourage Sharif Hussein of Mecca to launch his ‘revolt in the desert’ against the Turks. The truth, buried in imprecise definitions, misunderstandings and duplicity, remains elusive.

Of all the services Britain provided to the Zionist movement before 1939, perhaps the most valuable was the armed suppression of Palestinian resistance in the form of the revolt. The bloody war waged against the country’s majority, which left 14 to 17 percent of the adult male Arab population killed, wounded, imprisoned, or exiled,55 was the best illustration of the unvarnished truths uttered by Jabotinsky about the necessity of the use of force for the Zionist project to succeed. To quash the uprising, the British Empire brought in two additional divisions of troops, squadrons of bombers, and all the paraphernalia of repression that it had perfected over many decades of colonial wars.56

Here's the nugget: settling the refugee problem would mean ending the war against Israel. And as of now, the Palestinians and many of the Arab world have been refusing to do so. The best way to keep the war with Israel alive is to maintain a perpetual refugee problem...

sexual thoughts are only the beginning of why it would be a disaster if we could read each other’s minds,” continued Hall, right on cue. “And I’m not talking about just being able to read each other’s surface thoughts, which would be bad enough, but being able to read each other’s innermost thoughts. The problem goes far beyond just reading all the white lies we tell each other dozens of times a day to spare each other’s feelings.” “Like telling your friend you like her new outfit when you actually despise it?” “Right. You could argue that these lies are at least told for the right reasons. But what I’m talking about is far worse. People wishing other people were dead. Wives learning what their husbands are really thinking about when they’re pretending to be listening to them, and vice versa. Or what their partners are thinking about during sex. Spouses learning of the sordid details of past infidelities, both real and fantasized. Subordinates who despise their bosses. You think there are any employees only pretending to laugh at the bosses’ jokes? Coworkers who badmouth colleagues behind their backs. Kids learning what their parents really think about their fifth grade art projects, and their general criticisms and disappointments. And parents reading the hatred toward them that nearly all kids feel at one time or another. And revealed prejudices, even among the best and most open-minded of us. Not necessarily just against blacks, or whites, or Asians, or homosexuals, or Arabs. But against the obese. Rednecks. Snobs. Sluts. Believe me, I’ve been reading minds. I know.

Arabs & Garbage" Strange is the Arab story with garbage! Who told them who taught them to toss garbage randomly wherever and however they please? When will the Arabs understand that placing garbage in its right place will solve half of their environmental and societal problems? And the other half of their problems will be solved, too, as soon as they stop tossing out their human gems forcing out their most talented and qualified human capital to serve foreigners in foreign lands? When will the Arabs stop getting rid of their best minds, replacing them with foreign garbage they glorify simply because the foreign individuals have white skin and blue eyes and claim to possess skills and expertise the Arabs can’t survive without… When will the Arabs understand that placing garbage in its right place -be it the garbage that govern their countries or the foreign garbage they import – will solve all their problems? [Original poem published in Arabic on February 20, 2024 at ahewar.org]

In his letter of 10 June 1898 to Mohammed Sarfaraz Hussain of Nainital, Swami Vivekananda said: Whether we call it Vedantism or any ism, the truth is that Advaitism is the last word of religion and thought and the only position from which one can look upon all religions and sects with love. I believe it is the religion of the future enlightened humanity. The Hindus may get the credit of arriving at it earlier than other races, they being an older race than either the Hebrew or the Arab; yet practical Advaitism, which looks upon and behaves to all mankind as one’s own soul, was never developed among the Hindus. On the other hand, my experience is that if ever any religion approached to this equality in an appreciable manner, it is Islam and Islam alone. Therefore, I am firmly persuaded that without the help of practical Islam, theories of Vedantism, however fine and wonderful they may be, are entirely valueless to the vast mass of mankind. We want to lead mankind to the place where there is neither the Vedas, nor the Bible, nor the Koran; yet this has to be by harmonizing the Vedas, the Bible, and the Koran. Mankind ought to be taught that religions are the varied expressions of THE RELIGION, which is Oneness, so that each may choose the path that suits him best. For our motherland a junction of the two great systems, Hinduism and Islam—Vedanta brain and Islam body—is the only hope. I see in my mind’s eye the future perfect India rising out of this chaos and strife, glorious and invincible, with Vedanta brain and Islam body.

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The Europeans are the best friends the Palestinians have. The civilized world has abandoned us to our fate. We would never have come back to this land if we weren’t pushed here by the hatred of Europe’s Christians, and now that we’re here, they won’t let us fight, lest we antagonize the Arabs in their midst.

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Your memoirs captivated my attention to thinking of our current duplicitous educational system; the methods that schools are teaching young adults, to the growing number of suicidal and shooting cases in learning institutions. If I may, I’ll like to request your permission to administer a human behavioral study on your adolescent life. This is a simple study which entails me asking you questions through our regular correspondence so I can better understand what’s going through your mind when you were inducted into the Enlightened Royal Oracle Society and subsequently your services in the various Arab Households. Although I am familiar with the ancient Greco Roman pederasty ideology, I am beginning to excogitate if there are valuable merits, to this form of mentorship between an erastês and an erômenos. In your memoirs you mentioned that your secondary school education derived from this ancient practice. Obviously your positive experiences had made you a balanced and well-rounded man of the world. Let me know your thoughts if you are interested in this research? I’ll continue reading your weekly blogs and wish you the very best in the soon to be published Initiation, the 1st of your five books memoir. My spirits are uplifted when reading your correspondence. Keep them coming, my friend. All the best! Dr. A.S.

Second Week Of June 2012 I agreed to be Dr. Arius’ case study. In my reply to the psychiatrist, I wrote: Good Day Dr. A. I’m surprised and flattered that you consider me an appropriate candidate to conduct a case study on my unique E.R.O.S., Bahriji, elite Arab Household, and secondary school experiences. As much as I am delighted to agree to your proposed challenge and to answer your questionnaires to the best of my abilities, I also have questions for you for which I would like answers before being an active participant in the survey. * Are you planning to publish professional psychiatric papers and publications to your findings? Or are you working on this project solely for your personal interest? * If your research reveals a positive alternative to the current accepted educational norm, are you planning to actively advocate for change? As you are aware, I can only provide you with my personal opinion on my educational experiences. I cannot speak for other  E.R.O.S. members. Before I agree to undergo this case study, I wish to make it very clear that I only speak for myself. Under no circumstances will I undermine to reveal the actual names of people and places, or jeopardize their society and individual standing in any way. I am obligated to honor my oath of confidentiality and pledge never to reveal the true identity of the clandestine society. As long as you are aware of my pledge, I am happy to answer your questions to the best of my ability. Although I have not known you for very long, I consider you a trusted friend. My intuition tells me you are a man of integrity. I have always trusted my inner voice and it has never failed me. I look forward to your next correspondence and your answers to my questions. I hope all is going splendidly in your part of the world. Keep me posted on the progress of your gay organization. It is good to receive your emails as always. Yours truly, Young.

She woke me up in the middle of the night and told me that at church you told them that you are gay, and then had a menacing Arab man pick you up and beat up the priest. She thought you’d come to your senses and come back in the evening, but when that didn’t happen, she decided her best bet was to wake me up and tell me that I made you like this... somehow. I don’t even want to know what she thinks our home life looks like if that’s her idea.

Adelard of Bath (ca. 1075-1160) disguised himself as a Muslim and studied at Cordoba; he translated Euclid's Elements from the Arabic translation into Latin, and Ptolemy's Almagest from Greek into Latin. When Alfonso VI of Castile captured Toledo from the Moors in 1085, he did not burn their libraries, containing a wealth of Muslim manuscripts. Under the encouragement of the Archbishop of Toledo, a veritable intelligence evaluation center was set up. A large number of translators, the best known of whom was Gerard of Cremona (1114-1187), translated from Arabic, Greek and Hebrew into Latin, at last acquainting Europe not only with classical Greek mathematics, but also with contemporary Arab algebra, trigonometry and astronomy. Before the Toledo leak opened, mediaeval Europe did not have a mathematician who was not a Moor, Greek or a Jew.

Cryptology was born among the Arabs. They were the first to discover and write down the methods of cryptanalysis. The people that exploded out of Arabia in the 600s and flamed over vast areas of the known world swiftly engendered one of the highest civilizations that history had yet seen. Science flowered. Arab medicine and mathematics became the best in the world—from the latter, in fact, comes the word “cipher.

Probably the best-known images of any Cherokee are those of Sequoyah, who is virtually always pictured wearing what appears to be a turban and blue jacket of European design. Both were, in fact, common clothing among Cherokee of that era, though not the tribe’s original dress. Although some have claimed the turban as evidence of pre-European contact by Arabs, the real origin of the outfit was more recent. When the first delegation of Cherokee visited England, the tattooed heads and bodies of the men were deemed too savage and frightening for their audience with the Royal Family. To cover up these markings, they were given English smoking jackets and turbans, such as those worn by the Muslim servants of the royal household. For whatever reason, these styles caught on among the people of the Five Civilized Tribes and continue to be part of cultural dress among the Cherokee.

A man walked into a Christian bookstore in an Arabic-speaking country. “I want your best book on the defense of Christianity.” The bookstore manager handed him Evidence That Demands A Verdict in Arabic. As the man left he exclaimed, “I’m doing my dissertation on destroying Christianity.” Six months later the storeowner baptized the student who had become a believer.

On Homosexuality “I’ll read you the poem on homosexuality: “O the joy of sodomy! So now be sodomites, you Arabs. Turn not away from it-- therein is wondrous pleasure. Take some coy lad with kiss-curls twisting on his temple and ride as he stands like some gazelle standing to her mate. A lad whom all can see girt with sword and belt not like your whore who has to go veiled. Make for smooth-faced boys and do your very best to mount them, for women are the mounts of the devils.”               “What do you think guys?” inquired my Valet.

Early July 2012 In one of my email response to Andy, I wrote: Hi beloved ex-Valet, I’m glad you expressed interest in co-writing one of the five A Harem Boy Saga books. The fourth book will be the best to commence our collaboration if you are serious about working on this joint project with me. I’ll be more than delighted to incorporate your valuable opinions and I’m positive your voice will add credence to the series. The first 3 books center on our first three Arab Household experiences and the numerous interesting and varied characters we encountered during our services. The fourth book is devoted solely to our loving relationship and functioning as a gay couple within the E.R.O.S. context in the late sixties and early seventies epoch. This will be “our” book; a tell-all about our love, our heartaches, our separation and our recent reconnection. This will also give us time to map-out and brainstorm the topics we’ll like to include in the manuscript. Are you are open to my suggestions? I have a few chapters left to complete A Harem Boy Saga – Book II that I had originally considered titling Passion. Recently a more appropriate word has manifested and that word is Unbridled. Maybe we can use Passion for the book we’ll co-write together? Tell me more about your life in New Zealand. As always I love to catch up on your news after our separation. I eagerly await your next correspondance. Forever Yours, Young.

When he demanded gold, the Indians brought him copper, and when he demanded silver, they brought him silvery mica, which they mined in the North Carolina mountains, in sheets up to three feet wide and three feet long. De Soto found little precious metal, but an abundance of pearls, especially in the mortuary temples. In one town alone his expedition found 25,000 pounds of pearls. The mortuary temples of the people of Cutifachiqui astounded the Spaniards, who had already seen the cathedrals of Spain, the mosques and fountains of the Arabs, the palace of Montezuma in Mexico, and the gold ransom of Atahualpa in Peru. Outside the massive doors into the temple that housed the pearls, twelve wooden giants stood guard. The huge figures held over their heads massive clubs covered with strips of copper and studded with what appeared to the Spaniards to be diamonds, but may have been mica chips. The Indians had decorated the roof of one temple with pearls and feathers so that it looked to the Spaniards like a building from a fairy tale. Along the sides of the roof, pearls had been suspended from threads so thin that the pearls seemed to be floating in the air around the temple. Inside the temples the Spaniards saw rows of chests, each filled with pearls of uniform size. The Spaniards could not carry all the pearls, but they selected out the best ones for themselves. Ironically, even though De Soto’s expedition was the first into the area, his men also found in the temple some European trade goods—glass, cheap beads, and a rosary—indicating

Don Quixote is thus in part a postscript to the history of a first-rate place, the most poignant lament over the loss of that universe, its last chapter, allusive, ironic, bittersweet, quixotic. It is perhaps the last, the best, the most subtle of the Spanish memory palaces. Its incomparable Castilian is the direct descendant of the Castilian first forged out of the little groups of Muslims, Christians, and Jews who worked together in Toledo to translate that magnificent Arabic library first into Latin and then into Castilian, which was the mother tongue of all of them...

it was in their best interest to prop up imaginary enemies all the time to keep people distracted.

The message of Islam is by no means a closed value system at variance or conflict with other value systems. From the very start, the Prophet did not conceive the content of his message as the expression of pure otherness versus what the Arabs or the other societies of his time were producing. Islam does not establish a closed universe of reference but rather relies on a set of universal principles that can coincide with the fundamentals and values of other beliefs and religious traditions (even those produced by a polytheistic society such as that of Mecca at the time). Islam is a message of justice that entails resisting oppression and protecting the dignity of the oppressed and the poor, and Muslims must recognize the moral value of a law or contract stipulating this requirement, whoever its authors and whatever the society, Muslim or not. Far from building an allegiance to Islam in which recognition and loyalty are exclusive to the community of faith, the Prophet strove to develop the believer's conscience through adherence to principles transcending closed allegiances in the name of a primary loyalty to universal principles themselves. The last message brings nothing new to the affirmation of the principles of human dignity, justice, and equality: it merely recalls and confirms them. As regards moral values, the same intuition is present when the Prophet speaks of the equalities of individuals before and in Islam: 'The best among you [as to their human and moral qualities] during the era before Islam [al-jahiliyyah] are the best in Islam, provided they understand it [Islam].' The moral value of a human being reaches far beyond belonging to a particular universe of reference; within Islam, it requires added knowledge and understanding in order to grasp properly what Islam confirms (the principle of justice) and what it demands should be reformed (all forms of idol worship).

We need to analyze and contemplate the experience of modernity in the Arab and Muslim world, in order to grasp what is happening. Some of us, for example, reject modernity, and yet it’s obvious that these same people are using the products of modernity, even to the extent that when proselytizing their interpretation of Islam, which conflicts with modernity, they’re employing the tools of modernity to do so. This strange phenomenon can best be understood by contemplating our basic attitude towards modernity, stemming from two centuries ago. If we analyze books written by various Muslim thinkers at the time, concerning modernity and the importance of modernizing our societies, and so forth, we can see that they distinguished between certain aspects of modernity that should be rejected, and others that may be accepted. You can find this distinction in the very earliest books that Muslim intellectuals wrote on the topic of modernity. To provide a specific example, I’ll cite an important book that is widely regarded as having been the first ever written about modern thought in the Muslim world, namely, a book by the famous Egyptian intellectual, Rifa’ Rafi’ al-Tahtawi (1801–1873), Takhlish al-Ibriz fi Talkhish Baris, whose title may be translated as Mining Gold from Its Surrounding Dross. As you can immediately grasp from its title, the book distinguishes between the “gold” contained within modernity—gold being a highly prized, expensive and rare product of mining—and its so-called “worthless” elements, which Muslims are forbidden to embrace. Now if we ask ourselves, “What elements of modernity did these early thinkers consider acceptable, and what did they demand that we reject?,” we discover that technology is the “acceptable” element of modernity. We are told that we may adopt as much technology as we want, and exploit these products of modernity to our heart’s content. But what about the modes of thought that give rise to these products, and underlie the very phenomenon of modernity itself? That is, the free exercise of reason, and critical thought? These two principles are rejected and proscribed for Muslims, who may adopt the products of modernity, while its substance, values and foundations, including its philosophical modes of thought, are declared forbidden. Shaykh Rifa’ Rafi’ al-Tahtawi explained that we may exploit knowledge that is useful for defense, warfare, irrigation, farming, etc., and yet he simultaneously forbade us to study, or utilize, the philosophical sciences that gave rise to modern thought, and the love for scientific methodologies that enlivens the spirit of modern knowledge, because he believed that they harbored religious deviance and infidelity (to God).

best soldiers to the southern Arabian tribal country and thus leaving Egypt defenseless in 1967, was not only a tactical military miscalculation; it was also strikingly hypocritical, coming from a man who had railed against foreign interference in his own country, and who would place pan-Arab unity at the top of his foreign policy agenda.

In general it must be concluded that the accentuation of the Palestinian Aramaic (derived from Aramaic of Babylonia) was the same as the Biblical Aramaic, the Nabataean, the Syriac, and as understood by the first Targumists. The same has been assumed for the Talmudic Aramaic .. Yemen MSS of Onkelos constitute one of the best guides to the vocalization of this Targum .. The Palmyrenes were of Arab race, and consequently connected ethnically with the Nabataeans .. Familiar features of the language clearly show its kinship with Palestinian Aramaic.

The British maintained direct control of four major areas in Egyptian society. They included: “security of imperial communications of Egypt, the defense of Egypt against foreign aggression or interference, the protection of foreign interests and foreign minorities, and Sudan and its future status.”9 In other words, the British kept control over all aspects of the country that was in their interest and not in the best interests of the Egyptian people. A constitution was signed and implemented in 1923, leading to future expansion of the Egyptian political system.

I am pro-Israel. I want the best for the Israelis, and that includes keeping the land that is rightfully theirs. I am pro-Arab. I want the best for the Arabs, and that includes overcoming radical Islam, the religion that makes killing the ultimate answer for everything.

A gold coin made during the reign of the eighth-century Anglo-Saxon King Offa has ‘OFFA REX’ on one side and the inscription ‘THERE IS NO GOD BUT ALLAH ALONE’on the other. For a while it was claimed by some as evidence Offa had converted to Islam – until it was identified as a copy of an Arabic coin. Islamic gold coins of the Abbasid dynasty were the most trusted in the Mediterranean world at the time and Offa’s coin-makers were simply giving their own output the best chance of being accepted as credible tender.)

for facts to be assiduously distinguished from opinions in a way apparently striking and bizarre to a speaker of, say, Arabic, Swedish or Polish. ‘I think’, ‘to the best of my knowledge’, ‘as far as I can tell’: such formulae are apt to bemuse speakers of these and many other languages. The notion of ‘hard facts’ is peculiar to English, and so, it seems, are many of our elaborate linguistic mechanisms for avoiding telling people what to do – our modes of inviting and offering and suggesting, which so strenuously avoid impinging on the autonomy of those we are addressing, and which can seem archaic or just plain weird to foreigners.30

Like many good military leaders, Lawrence had an ability to grasp quickly the heart of the matter, the essential element. And like the best strategists, Schneider notes, Lawrence was a “master learner,” endlessly curious and reflective to a fault. Also, his background in military intelligence gave him an advantage in prosecuting a campaign of irregular warfare, in which information usually is more important then action.

Good kit design is all about persuading the eye to go where you want it: usually the sponsor’s logo and kit brand followed by the club crest in a distant third. The best real estate for any product is the top left corner as our eyes, trained by a lifetime of reading from there, are primed to seek out anything shiny on the left rather than the right (unless you are a reader of Arabic or Urdu where words travel in the opposite direction).

The most weird human nature is. A human feels proud to be an Indian, an American, a Russian, an European, an African, an Arab or a Muslim, a Hindu, a Christian and a Jew or an atheist, but not as being a human first of all.

The sign was spray-painted in Arabic and English, probably from some attempt by the farmer to sell his wares in the market. The English read: Dates – best price. Cold Bebsi. ‘Bebsi?’ I asked. ‘Pepsi,’ Walt said. ‘I read about that on the Internet. There’s no “p” in Arabic. Everyone here calls soda Bebsi.’ ‘So you have to have Bebsi with your bizza?’ ‘Brobably.

Mishal Al Balushi was a bundle of anxiety that was trying its very best.

Futuwwah is the way of the fata. In Arabic, fata literally means a handsome, brave youth. After the enlightenment of Islam, following the use of the word in the Holy Koran, fata (plural: fityan) came to mean the ideal, noble, and perfect man whose hospitality and generosity would extend until he had nothing left for himself; a man who would give all, including his life, for the sake of his friends. According to the Sufis, Futuwwah is a code of honorable conduct that follows the example of the prophets, saints, sages, and the intimate friends and lovers of Allah. The traditional example of generosity is the prophet Abraham, peace be upon him, who readily accepted the command to sacrifice his son for Allah's sake. He is also a model of hospitality who shared his meals with guests all his life and never ate alone. The prophet Joseph, peace be upon him, is an example of mercy, for he pardoned his brothers, who tried to kill him, and a model of honor, for he resisted the advances of a married woman, Zulaykha, who was feminine beauty personified. The principles of character of the four divinely guided caliphes, the successors of the Prophet Muhammad, peace and blessings be upon him, also served as guides to Futuwwah; the loyalty of Abu Bakr, the justice of 'Umar, the reserve and modesty of 'Uthman, and the bravery of 'Ali, may Allah be pleased with them all. The all-encompassing symbol of the way of Futuwwah is the divinely guided life and character of the final prophet, Muhammad Mustafa, may Allah's peace and blessings be upon him, whose perfection is the goal of Sufism. The Sufi aims to abandon all improper behavior and to acquire and exercise, always and under all circumstances, the best behavior proper to human beings; for God created man "for Himself" as His "supreme creation," "in the fairest form." As He declares in His Holy Koran, "We have indeed honored the children of Adam.

God says in the Qur’an That which is with you will come to an end, but that which is with God remains. And He shall surely pay those who were patient their reward according to the best of what they used to do. / Whoever acts righteously, whether male or female, and is a believer, him verily We shall revive with a goodly life. And We shall surely pay them their reward according to the best of what they used to do. (Al-Nahl, 16:96–97) The goodly life (‘hayatan tayyibah’ in Arabic) mentioned here requires belief and virtue—and patience and steadfastness in these—but is true life. It is true because it is the life that the soul at peace will have in eternity. The soul at peace is truly alive.