Arabic Writings Quotes

... classical Arabic, being the language of the Qur'an, has not changed at all in fourteen centuries, making the writings of the early Islamic scholars as accessible today as they were then.

This is my last letter There will be no others. This is the last grey cloud That will rain on you, After this, you will never again Know the rain. This is the last drop of wine in my cup There will be no more drunkenness. This is the last letter of madness, The last letter of childhood. After me you will no longer know The purity of youth The beauty of madness. I have loved you Like a child running from school Hiding birds and poems In his pockets. With you I was a child of Hallucinations, Distractions, Contradictions, I was a child of poetry and nervous writing. As for you, You were a woman of Eastern ways Waiting for her fate to appear In the lines of the coffee cups. How miserable you are, my lady, After today You won't be in the blue notebooks, In the pages of the letters, In the cry of the candles, In the mailman's bag. You won't be Inside the children's sweets In the colored kites. You won't be in the pain of the letters In the pain of the poems. You have exiled yourself From the gardens of my childhood You are no longer poetry.

Dearest creature in creation, Study English pronunciation. I will teach you in my verse Sounds like corpse, corps, horse, and worse. I will keep you, Suzy, busy, Make your head with heat grow dizzy. Tear in eye, your dress will tear. So shall I! Oh hear my prayer. Just compare heart, beard, and heard, Dies and diet, lord and word, Sword and sward, retain and Britain. (Mind the latter, how it’s written.) Now I surely will not plague you With such words as plaque and ague. But be careful how you speak: Say break and steak, but bleak and streak; Cloven, oven, how and low, Script, receipt, show, poem, and toe. Hear me say, devoid of trickery, Daughter, laughter, and Terpsichore, Typhoid, measles, topsails, aisles, Exiles, similes, and reviles; Scholar, vicar, and cigar, Solar, mica, war and far; One, anemone, Balmoral, Kitchen, lichen, laundry, laurel; Gertrude, German, wind and mind, Scene, Melpomene, mankind. Billet does not rhyme with ballet, Bouquet, wallet, mallet, chalet. Blood and flood are not like food, Nor is mould like should and would. Viscous, viscount, load and broad, Toward, to forward, to reward. And your pronunciation’s OK When you correctly say croquet, Rounded, wounded, grieve and sieve, Friend and fiend, alive and live. Ivy, privy, famous; clamour And enamour rhyme with hammer. River, rival, tomb, bomb, comb, Doll and roll and some and home. Stranger does not rhyme with anger, Neither does devour with clangour. Souls but foul, haunt but aunt, Font, front, wont, want, grand, and grant, Shoes, goes, does. Now first say finger, And then singer, ginger, linger, Real, zeal, mauve, gauze, gouge and gauge, Marriage, foliage, mirage, and age. Query does not rhyme with very, Nor does fury sound like bury. Dost, lost, post and doth, cloth, loth. Job, nob, bosom, transom, oath. Though the differences seem little, We say actual but victual. Refer does not rhyme with deafer. Foeffer does, and zephyr, heifer. Mint, pint, senate and sedate; Dull, bull, and George ate late. Scenic, Arabic, Pacific, Science, conscience, scientific. Liberty, library, heave and heaven, Rachel, ache, moustache, eleven. We say hallowed, but allowed, People, leopard, towed, but vowed. Mark the differences, moreover, Between mover, cover, clover; Leeches, breeches, wise, precise, Chalice, but police and lice; Camel, constable, unstable, Principle, disciple, label. Petal, panel, and canal, Wait, surprise, plait, promise, pal. Worm and storm, chaise, chaos, chair, Senator, spectator, mayor. Tour, but our and succour, four. Gas, alas, and Arkansas. Sea, idea, Korea, area, Psalm, Maria, but malaria. Youth, south, southern, cleanse and clean. Doctrine, turpentine, marine. Compare alien with Italian, Dandelion and battalion. Sally with ally, yea, ye, Eye, I, ay, aye, whey, and key. Say aver, but ever, fever, Neither, leisure, skein, deceiver. Heron, granary, canary. Crevice and device and aerie. Face, but preface, not efface. Phlegm, phlegmatic, ass, glass, bass. Large, but target, gin, give, verging, Ought, out, joust and scour, scourging. Ear, but earn and wear and tear Do not rhyme with here but ere. Seven is right, but so is even, Hyphen, roughen, nephew Stephen, Monkey, donkey, Turk and jerk, Ask, grasp, wasp, and cork and work. Pronunciation (think of Psyche!) Is a paling stout and spikey? Won’t it make you lose your wits, Writing groats and saying grits? It’s a dark abyss or tunnel: Strewn with stones, stowed, solace, gunwale, Islington and Isle of Wight, Housewife, verdict and indict. Finally, which rhymes with enough, Though, through, plough, or dough, or cough? Hiccough has the sound of cup. My advice is to give up!!!

Analysts often write about the need for certain cultures not to lose face, or ever be seen to back down, but this is not just a problem in the Arab or East Asian cultures—it is a human problem expressed in different ways.

You've been the rabbi here for thirty years and these guys who've never set foot here want to decide who should be rabbi or not. And to lead prayer in Hebrew for Jews who speak Arabic, they want you to write in French. So I say they're nuts.

I feel anger and frustration when I think that one in ten Americans beyond the age of high school is on some kind of antidepressant, such as Prozac. Indeed, when you go through mood swings, you now have to justify why you are not on some medication. There may be a few good reasons to be on medication, in severely pathological cases, but my mood, my sadness, my bouts of anxiety, are a second source of intelligence--perhaps even the first source. I get mellow and lose physical energy when it rains, become more meditative, and tend to write more and more slowly then, with the raindrops hitting the window, what Verlaine called autumnal "sobs" (sanglots). Some days I enter poetic melancholic states, what the Portuguese call saudade or the Turks huzun (from the Arabic word for sadness). Other days I am more aggressive, have more energy--and will write less, walk more, do other things, argue with researchers, answer emails, draw graphs on blackboards. Should I be turned into a vegetable or a happy imbecile?

In Egyptian Arabic, the word 'insan' means 'human'. If we remove the 'n', the word becomes 'insa', which means 'to forget'. So you see, the word 'forget' is taken from the word 'human'. And since it was God who created our minds and hearts, He knew from the very beginning that we would quickly forget our history, only to keep repeating the same mistakes over and over again. So the ultimate test of every human is to seek wisdom. After all, wisdom is gained from having a good memory. Only after we have passed this test will we evolve to become better humans. Man is only a forgetful mortal, but God — He sees, hears and remembers everything.

Erik said: “But the Aryan race must be superior—we rule the world!” “Your Nazi friends don’t know any history,” Father said. “The Ancient Egyptians built the pyramids when Germans were living in caves. Arabs ruled the world in the Middle Ages—the Muslims were doing algebra when German princes could not write their own names. It’s nothing to do with race.

Being the Novelist-in-Residence at a riad hotel in the kasbah of an Arabic North African city is a lot like trying to write one’s memoirs on shreds of napkins in a nuthouse.

As one Saudi professor sternly tells his co-religionists, “Only the writings of a practising Muslim are worthy of our attention.

In thirty years Iraq too has gone from being among the most modern and secular of Arab countries -with women working, artists thriving, journalists writing- into a squalid playpen for a megalomaniac.

I actually chafe at describing myself as masculine. For one thing, masculinity itself is such an expansive territory, encompassing boundaries of nationality, race, and class. Most importantly, individuals blaze their own trails across this landscape. And it’s hard for me to label the intricate matrix of my gender as simply masculine. To me, branding individual self-expression as simply feminine or masculine is like asking poets: Do you write in English or Spanish? The question leaves out the possibilities that the poetry is woven in Cantonese or Ladino, Swahili or Arabic. The question deals only with the system of language that the poet has been taught. It ignores the words each writer hauls up, hand over hand, from a common well. The music words make when finding themselves next to each other for the first time. The silences echoing in the space between ideas. The powerful winds of passion and belief that move the poet to write.

The Arabs have an expression for trenchant prose: no skill to understand it, mastery to write it.

Shocking as it was, over 45 percent of Arab women couldn’t read or write.

There is an Arabic proverb that says: She makes you feel like a loaf of freshly baked bread.

Perfume the literature you write with only the finest inks, for literature works are luscious girls, and ink their precious perfume. —Arabic saying ~800 AD

… he (the husband) would stand over her head and tell her there was no place else for her to go, no one wanted her and no one was coming for her rescue. Do you have any idea how bleak, how hopeless and terminal it sounds and feels to be at that point? I got chills just writing about it…

one more person ask me if i knew the hijackers. one more motherfucker ask me what navy my brother is in. one more person assume no arabs or muslims were killed. one more person assume they know me, or that i represent a people. or that a people represent an evil. or that evil is as simple as a flag and words on a page.

Talking of politics, I would like to reiterate that Arabs are people. By that I mean they are not merely an anonymous mass of peasants with nothing worth fighting for, as the Western world sees them. On the contrary, they are people with great traditions and the highest values, for all our reluctance to assess them impartially.

The fact that I am writing to you in English already falsifies what I wanted to tell you. My subject: how to explain to you that I don’t belong to English though I belong nowhere else, if not here in English. —GUSTAVO PÉREZ FIRMAT, “BILINGUAL BLUES

I think writing is a process that starts long before the writers are actually writers and probably goes on long afterward. It’s rather like the way the Arabs weave rugs. They don’t stop. They just cut them off at a certain spot on the loom. There is no particular beginning or end.

It is as if a Mohammedan, while recognizing the divine mission of the Arab prophet, were to write for his son a treatise on the ethics of the New Testament as better adapted than the moral system of the Koran for the training and confirming of a young man in the practice of virtue.

She’s an old lady from times back. Her clothes have the smell of her sheep and that rusty smell of the ancient trunk in which she keeps her things.

اكتب لي قصيدة الطير الذي كان يخشى الطيران والغصن المحبّ الذي لم ينفك يردّد له بصمتٍ: لا تتأخر بالمكوث هنا يا ولدي...

Ibn Rushd's writings were translated into Latin and Hebrew by European scholars. There soon appeared super-commentaries on his commentaries. Many of the writings exist only in these two languages, the original Arabic writings being long lost. This itself is a commentary on the extent to which Ibn Rushd, as a rationalist philosopher, was able to influence the mood of his times

In October of 1973, when the Arab sneak attack almost drove us into the Mediterranean, we had all the intelligence in front of us, all the warning signs, and we had simply “dropped the ball.” We never considered the possibility of an all-out, coordinated, conventional assault from several nations, certainly not on our holiest of holidays. Call it stagnation, call it rigidity, call it an unforgivable herd mentality. Imagine a group of people all staring at writing on a wall, everyone congratulating one another on reading the words correctly. But behind that group is a mirror whose image shows the writing’s true message. No one looks at the mirror. No one thinks it’s necessary. Well, after almost allowing the Arabs to finish what Hitler started, we realized that not only was that mirror image necessary, but it must forever be our national policy. From 1973 onward, if nine intelligence analysts came to the same conclusion, it was the duty of the tenth to disagree. No matter how unlikely or far-fetched a possibility might be, one must always dig deeper. If a neighbor’s nuclear power plant might be used to make weapons-grade plutonium, you dig; if a dictator was rumored to be building a cannon so big it could fire anthrax shells across whole countries, you dig; and if there was even the slightest chance that dead bodies were being reanimated as ravenous killing machines, you dig and dig until you stike the absolute truth.

The Loneliness of the Military Historian Confess: it's my profession that alarms you. This is why few people ask me to dinner, though Lord knows I don't go out of my way to be scary. I wear dresses of sensible cut and unalarming shades of beige, I smell of lavender and go to the hairdresser's: no prophetess mane of mine, complete with snakes, will frighten the youngsters. If I roll my eyes and mutter, if I clutch at my heart and scream in horror like a third-rate actress chewing up a mad scene, I do it in private and nobody sees but the bathroom mirror. In general I might agree with you: women should not contemplate war, should not weigh tactics impartially, or evade the word enemy, or view both sides and denounce nothing. Women should march for peace, or hand out white feathers to arouse bravery, spit themselves on bayonets to protect their babies, whose skulls will be split anyway, or,having been raped repeatedly, hang themselves with their own hair. There are the functions that inspire general comfort. That, and the knitting of socks for the troops and a sort of moral cheerleading. Also: mourning the dead. Sons,lovers and so forth. All the killed children. Instead of this, I tell what I hope will pass as truth. A blunt thing, not lovely. The truth is seldom welcome, especially at dinner, though I am good at what I do. My trade is courage and atrocities. I look at them and do not condemn. I write things down the way they happened, as near as can be remembered. I don't ask why, because it is mostly the same. Wars happen because the ones who start them think they can win. In my dreams there is glamour. The Vikings leave their fields each year for a few months of killing and plunder, much as the boys go hunting. In real life they were farmers. The come back loaded with splendour. The Arabs ride against Crusaders with scimitars that could sever silk in the air. A swift cut to the horse's neck and a hunk of armour crashes down like a tower. Fire against metal. A poet might say: romance against banality. When awake, I know better. Despite the propaganda, there are no monsters, or none that could be finally buried. Finish one off, and circumstances and the radio create another. Believe me: whole armies have prayed fervently to God all night and meant it, and been slaughtered anyway. Brutality wins frequently, and large outcomes have turned on the invention of a mechanical device, viz. radar. True, valour sometimes counts for something, as at Thermopylae. Sometimes being right - though ultimate virtue, by agreed tradition, is decided by the winner. Sometimes men throw themselves on grenades and burst like paper bags of guts to save their comrades. I can admire that. But rats and cholera have won many wars. Those, and potatoes, or the absence of them. It's no use pinning all those medals across the chests of the dead. Impressive, but I know too much. Grand exploits merely depress me. In the interests of research I have walked on many battlefields that once were liquid with pulped men's bodies and spangled with exploded shells and splayed bone. All of them have been green again by the time I got there. Each has inspired a few good quotes in its day. Sad marble angels brood like hens over the grassy nests where nothing hatches. (The angels could just as well be described as vulgar or pitiless, depending on camera angle.) The word glory figures a lot on gateways. Of course I pick a flower or two from each, and press it in the hotel Bible for a souvenir. I'm just as human as you. But it's no use asking me for a final statement. As I say, I deal in tactics. Also statistics: for every year of peace there have been four hundred years of war.

When I was eleven years old, I bought a tiny book containing a verse from the Quran from a stall outside a Cairo mosque. The amulet was designed to be tucked into a pocket to comfort its owner throughout the day. I was neither Muslim nor literate in Arabic; I bought it not for the words inside but for its dainty proportions. The stall’s proprietress watched me bemusedly as I cooed over the matchbox-sized book. My family and I were living in Egypt at the time, and back at home I taped a bit of paper over the cover and crayoned a woman in a long blue dress, writing on top, “Jane Eyre by C. Bronte.” I then placed the book in the waxy hand of my doll, which sat stiffly on a high shelf in my Cairo bedroom. The

But simplicity is not so simple to attain. Steve Jobs figured out that “you have to work hard to get your thinking clean to make it simple.” The Arabs have an expression for trenchant prose: no skill to understand it, mastery to write it.

… the philosopher Moses Maimonides declared that the return to Israel was the only hope of an end to Jewish suffering at the hands of the Arabs, of whom he writes that ‘Never did a nation molest, degrade, debase, and hate us as much as they.

In a word, a historical phenomenon can never be understood apart from its moment in time. This is true of ever evolutionary stage, our own and all others. As the old Arab proverb has it: 'Men resemble their times more than they do their fathers.

For me to write, I need to work my way back out of one home, consider another, and find the no-man's-land in between. I need to go to one Andre, unwrite that Andre, choose the other Andre across the way, only then go looking for the middle Andre, whose voice will most likely approximate the voice of an Andre able to camouflage all telltale signs that English is not his mother tongue, but that neither is French, nor Italian, nor Arabic. Writing must almost have to fail - it must almost not succeed. If it goes well from the start, if I am in the groove, if I come home to writing, it's not the writing for me. I need to have lost the key and to find no replacement. Writing is not a homecoming. Writing is an alibi. Writing is a perpetual stammer of alibis.

Brought up, as Mahomet was, in the house of the guardian of the Caaba, the ceremonies and devotions connected with the sacred edifice may have given an early bias to his mind, and inclined it to those speculations in matters of religion by which it eventually became engrossed. Though his Moslem biographers would fain persuade us his high destiny was clearly foretold in his childhood by signs and prodigies, yet his education appears to have been as much neglected as that of ordinary Arab children ; for we find that he was not taught either to read or write. He was a thoughtful child, however ; quick to observe, prone to meditate on all that he observed, and possessed of an imagination fertile, daring, and expansive. The yearly influx of pilgrims from distant parts made Mecca a receptacle for all kinds of floating knowledge, which he appears to have imbibed with eagerness and retained in a tenacious memory ; and as he increased in years, a more extended sphere of observation was gradually opened to him.

5 Broken Cameras, the Oscar-nominated film about the Bil’in protests, “shows life in one Palestinian village,” the New York Times writes in a glorifying review of this film. If you sit in New York and watch a docu-film you may believe that what you see is real. When you are here in Bil’in, and if you understand Arabic, you know better. “The Bil’in protests” is a show, a show of “Allah is with you. Kill them!” Personally, I don’t believe in “Death to the Arabs” and I don’t believe in “Death to the Jews,” even if the latter has been nominated for an Oscar.

What do you learn at school, then?" "We learn about the Prophet and his three hundred authenticated miracles,and about Abraham and Isaac and Jonah and Omar and Ali and Hind and Fatima and the saints, and sometimes the big battles of Saladin against the barbarians. And we recite the Holy Koran because we have to learn al-Fatihah by heart." "What's that?" "It's the beginning." "What's it like?" Karatavuk closed his eyes and recited:'Bismillah al-rahman al-rahim...' When he's finished he opened his eyes, and mopped his forehead. "It's difficult" he observed. "I didn't understand any of it" complained Mehmetcik. " It sounds nice though. was it language?" "Of course it was language, stupid. It's Arabic." "What's that then?" "It's what Arabs speak. And it's what God speaks, and that's why we have to learn to recite it. It's something about being merciful and the Day of Judgement and showing us the right path, and if anything is going wrong, or you're worried, or someone's sick, you just have to say al-Fatihah and everything will probably be all right." "I didn't know that God spoke language." observed Mehmetcik. Father Kristoforos speaks to him in Greek, but we don't understand that either." "What do you learn, then." "We learn more than you," answered Mehmetcik self-importantly. "We learn about Jesus Son of Mary and his miracles and St Nicholas and St Dmitri and St Menas and the saints and Abraham and Isaac and Jonah and Emperor Constantine and Alexander the Great and the Marble Emperor, and the great battles against barbarians, and the War of Independence, and we learn reading and writing and adding up and taking away and multiplication and division." "Don't you learn al-Fatihah,then?" "When things go wrong we say 'Kyrie elesion'. and we've got a proper prayer as well." "What's that like?" Mehmetcik screwed up his eyes in unconcious imitation of his friend, and recited: 'Pater imon, o en tois ouranis, agiasthito to onoma sou, eltheto i vasileia sou..' When Mehmetcik has finished, Karatavuk asked, "What's that about, then? is that some kind of language?" "It's Greek. It's what we speak to God.I don't know exactly what it means, it's something about our father who is in heaven and forgive us our daily bread, and led us not into temptation, but it doesn't matter if we don't understand it, because God does" "Maybe," pondered Karatavuk, " Greek and Arabic are actually the same language, and that's how God understands us, like sometimes I'm Abdul and sometimes I'm Karatavuk, and sometimes you're Nico and sometimes you're Mehmetcik, but it's two names and there's only one me and there's only one you, so it might be all one language that's called Greek sometimes and Arabic sometimes.

Sumerian scribes invented the practice of writing in cuneiform on clay tablets sometime around 3400 B.C. in the Uruk/Warka region in the south of ancient Iraq. [The etymology of 'Iraq' may come from this region, biblical Erech. Medieval Arabic sources used the name 'Iraq' as a geographical term for the area in the south and center of the modern republic.]

The Persian, Arabic, and Sanskrit languages engaged his attention... Their melancholy is soothing, and their joy elevating, to a degree I never experienced in studying the authors of any other country. When you read their writings, life appears to consist in a warm sun and a garden of roses,—in the smiles and frowns of a fair enemy, and the fire that consumes your own heart.

The Muslim world in general, the Arab world in particular was confirmed in its grievances, particularly that the West was prepared to use its overwhelming military superiority to keep Muslims subordinate. 'Europe', the Europe of the Franco-German plan to create a federal union strong enough to stand on terms of equality with the United States as a world power, had been humiliated by the failure of its efforts to avert the war. Liberal opinion, dominant throughout the European media and academia, strong also in their American equivalents, was outraged by the spectacle of raw military force supplanting reason and legality as the means by which relations between states were ordered. Reality is an uncomfortable companion, particularly to people of good will. George H.W. Bush's proclamation of a new world order had persuaded too many in the West that the world's future could be managed within a legal framework, by discussion and conciliation. The warning uttered by his son that the United States was determined to bring other enemies of nuclear and regional stability to book - Iran, North Korea - was founded by his political opponents profoundly unsettling. The reality of the Iraq campaign of March - April 2003 is, however, a better guide to what needs to be done to secure the safety of our world than any amount of law-making or treaty-writing can offer.

The name Cthulhu provides an important and fascinating parallel with pre-Islamic mystical Sufi practice. Cthulhu is very close to the Arabic world Khadhulu (also spelled al qhadhulu). Khadhulu is translated as 'Betrayer,' 'Forsaker,' or 'Abandoner.' Many Sufis and Muqarribun writings use this term 'Abandoner.' In Sufi and Muqarribun writings 'abandoner' refers to the power that fuels the practices of Tajrid 'outward detachment' and Tafrid 'interior solitude.

Every form seems to be derived from another, all figures being derived from Alif which is originally derived from a dot and represents zero, nothingness (In Arabic the zero is written as a dot.) It is that nothingness which creates the first form Alif. It is natural for everyone when writing to make a dot as soon as the pen touches the paper, and the letters forming the words hide the origin. In like manner the origin of the One Being is hidden in His manifestation.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

Why should we, the brains of the military, have so much anxiety about our contribution to the war that we feel we have to ape Special Forces guys? To Fitzgerald commandos were just glorified jocks - pitchers and quarterbacks from suburban high schools who traded baseballs for bullets. There's no doubt they had skills. They could slither right up to the enemy on their stomachs survive on worms for days and plunk a target with a piece of lead from a mile away. All very impressive. But they couldn't speak Arabic or juggle a million intelligence requirements and 703 follow-up questions from the community while sitting three feet away from some Islamic firebrand who has no reason to talk. "Do you think those Special Forces guys are wracked with Interrogator envy?" Fitzgerald would say. "You think they're over there in their special sunglasses polishing their special weapons saying 'man if only I could do some hot-shit interrogations and write some hot-shit reports?

Why can’t I write something that would awake the dead? That pursuit is what burns most deeply. I got over the loss of his desk and chair, but never the desire to produce a string of words more precious than the emeralds of Cortés. Yet I have a lock of his hair, a handful of his ashes, a box of his letters, a goatskin tambourine. And in the folds of faded violet tissue a necklace, two violet plaques etched in Arabic, strung with black and silver threads, given to me by the boy who loved Michelangelo.

By the latter part of the first millennium of the Current Era, the system we use today to write numbers and do arithmetic had been worked out—expressing any number using just the ten numerals 0, 1, 2, 3, 4, 5, 6, 7, 8, 9, and adding, subtracting, multiplying, and dividing them by the procedures we are all taught in elementary school. (Units column, tens column, hundreds column, carries, etc.) This familiar way to write numbers and do arithmetic is known today as the Hindu-Arabic system, a name that reflects its history.

The theme of tonight’s dinner is apotheosis. What does it mean to become God? If Father Francis has no problem with lesser mortals like ourselves bursting into kaleidoscopic rainbows after decades of intense meditation, then why not simply drink the sacred potion and cut to the chase? At the end of the day, aren’t we both talking about that cryptic promise from Eleusis: overcoming the limitations of the physical body and cheating death? That “moment of intense rapture” sought by the maenads of Dionysus, until they “became identified with the god himself.” And aren’t he and Ruck both committing the same arch-heresy by suggesting that the original, obscured truth of Christianity has nothing to do with worshipping Jesus, and everything to do with becoming Jesus? Aren’t we all just gods and goddesses in the making? Maybe the concept of apotheosis doesn’t sound particularly heretical today. But a few hundred years ago, it got the likes of Giovanni Pico della Mirandola into a load of trouble. In 1484 the upstart Italian was only twenty-one years old when he met Lorenzo de’ Medici, who promptly invited him into the Florentine Academy that was about to punch the Renaissance into high gear. Already a student of Greek, as well as Latin, Hebrew, and Arabic, the newest Florentine got to work writing Oratio de hominis dignitate (Oration on the Dignity of Man): the so-called Manifesto of the Renaissance. He wanted to publicly debut the Oratio, together with his 900 Theses, in Rome on the Epiphany of 1487, the God’s Gift Day. But Pope Innocent VIII was not impressed. He put a halt to the spectacle and condemned every one of Pico della Mirandola’s theses for “renovating the errors of pagan philosophers.

screen filled with symbols, only this time it was Arabic letters that meant nothing to him. He assumed they meant nothing to Raj as well, and was therefore surprised when Raj pointed out a short sequence. “This is the word for ‘person’ or ‘human being’.” Daniel stared at Raj. “You know Arabic?” “No, not really. I have read Nizar Qabbani in translation, and this word is a particularly beautiful shape, is it not?” “Still waters run deep, Raj. So you read Arabic love poetry. I wouldn’t have ever guessed.” Raj blushed. “Sushma is more woman than I can handle without help,” he admitted. “Qabbani writes more than just love poetry. It is quite erotic.

A doorman peers up at the rain from under an awning. We reach Madison, where Holly waits in the drizzle while I stand in the doorway of a boutique, watching that dog walker, those Hasidic Jews, the Arab-looking businessman over there. A couple of cabs slow down, hoping to lure a fare, but Holly is gazing into the small green rectangle of Central Park at the far end of the block. Her mind must be in turmoil. To write a memoir in which psychic events irrupt occasionally is one thing, but for psychic events to dreamseed you, serve you Irish tea, and spin you a whole cosmology, that’s another. Maybe Ōshima’s right; maybe I should suasion her back to 119A.

I will begin by writing a sentence about cutting. I will begin by writing a sentence about silence. I will continue by writing a sentence about cutting. I will proceed to ask the question about cutting. I will proceed from this point without euphemism. The question is about the clitoris. I call my cousins in turn. I ask the question about the clitoris. I will begin by writing a sentence about the clitoris. I will begin with the assumption that we each continue to have a clitoris. False. We do not talk about this. I will begin with speculation about our mothers, that each continues to have a clitoris. False. We are never to ask. In the silence, my youngest cousin asks if our grandmothers were cut. We were meant to proceed without euphemism. The Arabic, however, does not allow it. The Arabic, cut by euphemism. We do not use the word cut. The word we use, left intact, is purified. I will ask. I will begin. I was born & allowed to mature uncut. I was born with a clitoris & remain uncut. I was born unnamed & upon arrival was given my orders. I was born & named for a woman who died. The Arabic here allows for nuance. My name, ours, is not the same as the word we use to mean cut. That word, conjugated, is the name of one of my grandmothers. I will not ask her the question. I am told she does not remember.

I would be quite content to go to their children's bar mitzvahs, to marvel at their Gothic cathedrals, to "respect" their belief that the Koran was dictated, though exclusively in Arabic, to an illiterate merchant, or to interest myself in Wicca and Hindu and Jain consolations. And as it happens, I will continue to do this without insisting on polite reciprocal condition - which is that they in turn leave me alone. But this, religion is ultimately incapable of doing. As I write these words, and as you read them, people of faith are in their different ways planning your and my destruction, and the destruction of all the hard-won human attainments that I have touched upon.

As Petrus Alfonsi, the converted physician authored a book called the Disciplina Clericalis, which was essentially a collection of Arabic tales translated into Latin. These tales introduced a mode of Oriental storytelling and wisdom literature into Christendom that would become extremely popular. In the section called “The Mule and the Fox,” concerning the true nature of nobility, Alfonsi listed seven accomplishments expected of a knight. “The skills that one must be acquainted with are as follows: Riding, swimming, archery, boxing, hawking, chess, and verse writing.”6 So, by the beginning of the twelfth century, chess had become a mandatory skill for Spain’s elite warriors.

Jenny Marzen made millions of dollars, as opposed to nickels, by writing novels that got seriously reviewed while selling big. Amy had skimmed her first one, a mildly clever thing about a philosophy professor who discovers her husband is cheating on her with one of her grad students, and who, while feigning ignorance of the affair, drives the girl mad with increasingly brutal critiques and research tasks, at one point banishing her to Beirut, first to learn fluent Arabic and then to read Avicenna's Al-Qanun fi al-Tibb, housed in the American University. This was, Amy thought, a showoffy detail that hinted at Marzen's impressive erudition but was probably arrived at within five Googling minutes.

The years between Roger Bacon’s birth, in 1220, and Uthred’s death, in 1370, are considered the final flowering of the Middle Ages. They were followed by a longer, grimmer period in Europe, during which the machinery for rooting out heresy defeated enlightened discourse almost completely. The early condemnation of works by William Ockham, Johannes Eckehart, the spiritual Franciscans, and Dante signaled the start of a breakdown in the integrity of Western thought. During this Great Interruption, xenophobia replaced curiosity, interest in Islam and the classics withered, and Muslim thought was anathematized or ignored. Fifty years later, it was no longer wise to learn Arabic, Hebrew, or even Greek.

Now everyone knows that to try to say something in the mainstream Western media that is critical of U.S. policy or Israel is extremely difficult; conversely, to say things that are hostile to the Arabs as a people and culture, or Islam as a religion, is laughably easy. For in effect there is a cultural war between spokespersons for the West and those of the Muslim and Arab world. In so inflamed a situation, the hardest thing to do as an intellectual is to be critical, to refuse to adopt a rhetorical style that is the verbal equivalent of carpet-bombing, and to focus instead on those issues like U.S. support for unpopular client re­gimes, which for a person writing in the U.S. are somewhat more likely to be affected by critical discussion. Of course, on the other hand, there is a virtual cer­tainty of getting an audience if as an Arab intellectual you passionately, even slavishly support U.S. policy, you attack its critics, and if they happen to be Arabs, you invent evi­dence to show their villainy; if they are American you confect stories and situations that prove their duplicity; you spin out stories concerning Arabs and Muslims that have the effect of defaming their tradition, defacing their history, accentuating their weaknesses, of which of course there are plenty. Above all, you attack the officially ap­ proved enemies-Saddam Hussein, Baathism, Arab na­tionalism, the Palestinian movement, Arab views of Israel. And of course this earns you the expected accolades: you are characterized as courageous, you are outspoken and passionate, and on and on. The new god of course is the West. Arabs, you say, should try to be more like the West, should regard the West as a source and a reference point. · Gone is the history of what the West actually did. Gone are the Gulf War's destructive results. We Arabs and Mus­lims are the sick ones, our problems are our own, totally self-inflicted. A number of things stand out about these kinds of performance. In the first place, there is no universalism here at all. Because you serve a god uncritically, all the devils are always on the other side: this was as true when you were a Trotskyist as it i's now when you are a recanting former Trotskyist. You do not think of politics in terms of interrelationships or of common histories such as, for instance, the long and complicated dynamic that has bound the Arabs and Muslims to the West and vice versa. Real intellectual analysis forbids calling one side innocent, the other evil. Indeed the notion of a side is, where cultures are at issue, highly problematic, since most cultures aren't watertight little packages, all homogenous, and all either good or evil. But if your eye is on your patron, you cannot think as an intellectual, but only as a disciple or acolyte. In the back of your mind there is the thought that you must please and not displease.

Had the Arabs merely been familiar with the use of the mono-alphabetic substitution cipher, they would not warrant a significant mention in any history of cryptography. However, in addition to employing ciphers, the Arab scholars were also capable of destroying ciphers. They in fact invented cryptanalysis, the science of unscrambling a message without knowledge of the key. While the cryptographer develops new methods of secret writing, it is the cryptanalyst who struggles to find weaknesses in these methods in order to break into secret messages. Arabian cryptanalysts succeeded in finding a method for breaking the monoalphabetic substitution cipher, a cipher that had remained invulnerable for several centuries.

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

By 1948, Israel no longer had to consider what “the Arabs” might want. Over seven hundred thousand Palestinians were uprooted from their own lands and banished by the advancing Israeli Army. Many of these people believed that they would be able to return to their homes after the war. But such a return would destroy the Israeli state project by turning Jews into a minority—the very thing Zionists sought to prevent. So the Palestinians were denied the “right of return,” and their land was confiscated by the state and handed over to other Israelis. The transformation was stunning: Before the establishment of the Israeli state, Palestinians owned 90 percent of all land in Mandatory Palestine. Most of this land was seized and incorporated into Israel. “From 1948 to 1953, the five years following the establishment of the state, 350 (out of a total of 370) new Jewish settlements were built on land owned by Palestinians,” writes Noura Erakat in her book Justice for Some. The threat of losing demographic supremacy still hangs over Israel. In 2003, future prime minister Ehud Olmert called on Israel to “maximize the number of Jews” and “minimize the number of Palestinians.” A “Muslim majority” would mean the “destruction of Israel as a Jewish state,” claimed former prime minister Ehud Barak. Netanyahu once warned that if Palestinian citizens ever reached 35 percent of Israel, the Jewish state would be “annulled.” Looking at the “absurd” borders of Jerusalem, the former deputy mayor Meron Benvenisti summarized the policy behind them as “the aspiration to include a maximum of land with a minimum of Arabs.

The Egyptian chronicler of the Napoleonic invasion, ‘Abd al-Rahman al-Jabarti (1754-1826), was impressed with the scientific interests of the French but described their mores in scandalous terms:   Their women do not cover themselves and have no modesty; they do not care whether they uncover their private parts. Whenever a Frenchman has to perform an act of nature he does so wherever he happens to be, even in full view of people, and he goes away as he is, without washing his private parts after defecation. If he is a man of taste and refinement he wipes himself with whatever he finds, even with a paper with writing on it, otherwise he remains as he is. They have intercourse with any woman who pleases them and vice versa. Sometimes one of their women goes into a barber’s shop, and invites him to shave her pubic hair. If he wishes he can take his fee in kind.7

What we have here is a war—the war of matter and spirit. In the classical era, spirit was in harmony with matter. Matter used to condense spirit. What was unseen—the ghost of Hamlet’s father—was seen—in the conscience of the king. The spirit was trapped in the matter of theater. The theater made the unseen, seen. In the Romantic era, spirit overwhelms matter. The glass of champagne can’t contain the bubbles. But never in the history of humanity has spirit been at war with matter. And that is what we have today. The war of banks and religion. It’s what I wrote in Prayers of the Dawn, that in New York City, banks tower over cathedrals. Banks are the temples of America. This is a holy war. Our economy is our religion. When I came back to midtown a week after the attack—I mourned—but not in a personal way—it was a cosmic mourning—something that I could not specify because I didn’t know any of the dead. I felt grief without knowing its origin. Maybe it was the grief of being an immigrant and of not having roots. Not being able to participate in the whole affair as a family member but as a foreigner, as a stranger—estranged in myself and confused—I saw the windows of Bergdorf and Saks—what a theater of the unexpected—my mother would have cried—there were only black curtains, black drapes—showing the mourning of the stores—no mannequins, just veils—black veils. When the mannequins appeared again weeks later—none of them had blond hair. I don’t know if it was because of the mourning rituals or whether the mannequins were afraid to be blond—targets of terrorists. Even they didn’t want to look American. They were out of fashion after the Twin Towers fell. To the point, that even though I had just dyed my hair blond because I was writing Hamlet and Hamlet is blond, I went back to my coiffeur immediately and told him—dye my hair black. It was a matter of life and death, why look like an American. When naturally I look like an Arab and walk like an Egyptian.

however, as to whether he could read or write after revelation. Without entering into the details of this controversy I may remark that, while there is ground for believing that he could read, he still had his letters written by others; see 29:48a. 157b. There are many prophecies regarding the advent of the Holy Prophet both in the Old and the New Testament. The Torah and the Gospel are specially mentioned here because Moses and Jesus were respectively the first and the last of the Israelite prophets. Deut. 18:15–18 speaks very clearly of the raising of a prophet (who shall be the like of Moses) from among the brethren of the Israelites, i.e. the Ishmaelites or the Arabs, while Deut. 33:2 speaks of the shining forth of the manifestation of the Lord, i.e. his coming in full glory “from Mount Paran”. The Gospel is full of the prophecies of the advent of the Holy Prophet; Matt. 21:33–44, Mark 12:1–11, Luke 20:9–18, where the Lord of the vineyard comes after the son (i.e. Jesus) is maltreated,

THREE HUNDRED YEARS AFTER JESUS DIED ON A ROMAN cross, the emperor Theodosius made Christianity the official religion of the Roman Empire. Christians, who had once been persecuted by the empire, became the empire, and those who had once denied the sword took up the sword against their neighbors. Pagan temples were destroyed, their patrons forced to convert to Christianity or die. Christians whose ancestors had been martyred in gladiatorial combat now attended the games, cheering on the bloodshed. Lord, have mercy. Christ, have mercy. On July 15, 1099, Christian crusaders lay siege to Jerusalem, then occupied by Fatimite Arabs. They found a breach in the wall and took the city. Declaring “God wills it!” they killed every defender in their path and dashed the bodies of helpless babies against rocks. When they came upon a synagogue where many of the city’s Jews had taken refuge, they set fire to the building and burned the people inside alive. An eyewitness reported that at the Porch of Solomon, horses waded through blood. Lord, have mercy. Christ, have mercy. Through a series of centuries-long inquisitions that swept across Europe, hundreds of thousands of people, many of them women accused of witchcraft, were tortured by religious leaders charged with protecting the church from heresy. Their instruments of torture, designed to slowly inflict pain by dismembering and dislocating the body, earned nicknames like the Breast Ripper, the Head Crusher, and the Judas Chair. Many were inscribed with the phrase Soli Deo Gloria, “Glory be only to God.” Lord, have mercy. Christ, have mercy. In a book entitled On Jews and Their Lies, reformer Martin Luther encouraged civic leaders to burn down Jewish synagogues, expel the Jewish people from their lands, and murder those who continued to practice their faith within Christian territory. “The rulers must act like a good physician who when gangrene has set in proceeds without mercy to cut, saw, and burn flesh, veins, bone, and marrow,” he wrote. Luther’s writings were later used by German officials as religious justification of the Holocaust. Lord, have mercy. Christ, have mercy.

I think Shakespeare would have been amazed if people had to limit him to English themes, and if they had told him as an Englishman, he had no right to compose Hamlet, whose theme is Scandinavian, or Macbeth, whose theme is Scottish. The Argentine cult of local colour is a recent European cult which the nationalists ought to reject as foreign. Some days past I have found a curious confirmation of the fact that what is truly native can and often does dispense with local colour; I found this confirmation in Gibbon's Decline and Fall of the Roman Empire. Gibbon observes that in the Arabian book par excellence, in the Koran, there are no camels; I believe if there were any doubt as to the authenticity of the Koran, this absence of camels would be sufficient to prove it is an Arabian work. It was written by Mohammed, and Mohammed, as an Arab, had no reason to know that camels were especially Arabian; for him they were a part of reality, he had no reason to emphasize them; on the other hand, the first thing a falsifier, a tourist, an Arab nationalist would do is have a surfeit of camels, caravans of camels, on every page; but Mohammed, as an Arab, was unconcerned: he knew he could be an Arab without camels. I think we Argentines can emulate Mohammed, can believe in the possibility of being Argentine without abounding in local colour.

(Note: The following was written in 2003, before the full implication of US military commitment in Afghanistan and Iraq could be fully appreciated. The passage also predates US drone attacks against targets in Pakistan and Yemen - to say nothing of Israeli affairs since 2003. It is unknown if and how the author's comments would change if he were writing the same today.) The value of Israel to the United States as a strategic asset has been much disputed. There have been some in the United States who view Israel as a major strategic ally in the region and the one sure bastion against both external and regional enemies. Others have argued that Israel, far from being a strategic asset, has been a strategic liability, by embittering U.S. relations with the Arab world and causing the failure of U.S. policies in the region. But if one compares the record of American policy in the Middle East with that of other regions, one is struck not by its failure but by its success. There is, after all, no Vietnam in the Middle East, no Cuba or Nicaragua or El Salvador, not even an Angola. On the contrary, throughout the successive crises that have shaken the region, there has always been an imposing political, economic, and cultural American presence, usually in several countries - and this, until the Gulf War of 1991, without the need for any significant military intervention. And even then, their presence was needed to rescue the victims of an inter-Arab aggression, unrelated to either Israelis or Palestinians. (99)

So...what are you working on now?" “Right now, an essay about Don Quixote.” “One of my favorite books.” “Mine too.” “What’s the gist?” “It has to do with the authorship of the books.” “Is there any question?” “I mean the book inside the book Cervantes wrote, the one he imagined he was writing.” “Ah.” “Cervantes claims he is not the author, that the original text was in Arabic.” “Right. It’s an attack on make-believe, so he must claim it was real.” “Precisely. Therefore, the story has to be written by an eyewitness yet Cid Hamete Benengeli, the acknowledged author, never makes an appearance. So who is he? Sancho Panza is of course the witness – illiterate, but with a gift for language. He dictated the story to the barber and the priest, Don Quixote’s friends. They had the manuscript translated into Arabic. Cervantes found the translation and had it rendered back into Spanish. The idea was to hold up a mirror to Don Quixote’s madness so that when he finally read the book himself, he would see the error of his ways. But Don Quixote, in my view, was no mad. He only pretended to be. He engineered the collaboration, and the translation from Arabic back into Spanish. I like to imagine Cervantes hiring Don Quixote in disguise to decipher the story of Don Quixote.” “But why did Quixote go to such lengths?” “He wanted to test the gullibility of man. To what extent would people tolerate blasphemies, lies, and nonsense if they gave them amusement? The answer: to any extent. For the book is still amusing us today. That’s finally all anyone wants out of a book. To be amused.

Unfortunately, we live in an era where once a person learns a bit of the Arabic language and memorizes the translation of the Qur’an, he thinks he has the right to make his own opinions regarding the Qur’an. The Blessed Prophet s said, “Whosoever explains the Qur’an from his own opinion is wrong even if he is right.” Modernists generally ignore the opinions and exegesis of the pious predecessors [al-salaf al-salihun] issuing fatwas that are based on their own whims. In our time, the modernist desires to embody all the greatest attributes in every field. If he can write simple Arabic, articulate himself in his native language, or deliver impromptu speeches, he sees himself the teacher of Junaid and Shiblõ in Taüawwuf and also a mujtahid in fiqh (Islamic jurisprudence). He introduces new ideas in the exegesis of the Qur’an without concern for the opinions of the pious predecessors or that his opinions contradict the aúódõth of the Blessed Prophet (PBUH).He is whimsical in matters of Dõn. He states his heart’s desire no matter how much it contradicts the Qur’an and the Sunna. Despite this, no one discredits him, protests his incompetence, or shows him his deviation. If one gathers the courage to say, “This is against the teachings of the pious predecessors,” he is immediately branded a sycophant of the pious predecessors. He is condemned as ultra-orthodox, anti-intellectual, and someone not attuned to the modern world. Conversely, if a person rejects the explanations of the pious predecessors and lays out his own views on matters of Din he is looked upon as an authority [muúaqqiq] in the Din.

My oral tradition has gradually been overlaid and is in danger of vanishing: at the age of eleven or twelve I was abruptly ejected from this theatre of feminine confidences - was I thereby spared from having to silence my humbled pride? In writing of my childhood memories I am taken back to those bodies bereft of voices. To attempt an autobiography using French words alone is to lend oneself to the vivisector's scalpel, revealing what lies beneath the skin. The flesh flakes off and with it, seemingly, the last shreds of the unwritten language of my childhood. Wounds arc reopened, veins weep, one's own blood flows and that of others, which has never dried. As the words pour out, inexhaustible, maybe distorting, our ancestral night lengthens. Conceal the body and its ephemeral grace. Prohibit gestures - they arc too specific. Only let sounds remain. Speaking of oneself in a language other than that of the elders is indeed to unveil oneself, not only to emerge from childhood but to leave it, never to return. Such incidental unveiling is tantamount to stripping oneself naked, as the demotic Arabic dialect emphasizes. But this stripping naked, when expressed in the language of the former conquerer (who for more than a century could lay his hands on everything save women's bodies), this stripping naked takes us back oddly enough to the plundering of the preceding century. When the body is not embalmed by ritual lamentations, it is like a scarecrow decked in rags and tatters. The battle-cries of our ancestors, unhorsed in long-forgotten combats, re-echo across the years; accompanied by the dirges of the mourning-women who watched them die.

Everything has already been caught, until my death, in an icefloe of being: my trembling when a piece of rough trade asks me to brown him (I discover that his desire is his trembling) during a Carnival night; at twilight, the view from a sand dune of Arab warriors surrendering to French generals; the back of my hand placed on a soldier's basket, but especially the sly way in which the soldier looked at it; suddenly I see the ocean between two houses in Biarritz; I am escaping from the reformatory, taking tiny steps, frightened not at the idea of being caught but of being the prey of freedom; straddling the enormous prick of a blond legionnaire, I am carried twenty yards along the ramparts; not the handsome football player, nor his foot, nor his shoe, but the ball, then ceasing to be the ball and becoming the “kick-off,” and I cease being that to become the idea that goes from the foot to the ball; in a cell, unknown thieves call me Jean; when at night I walk barefoot in my sandals across fields of snow at the Austrian border, I shall not flinch, but then, I say to myself, this painful moment must concur with the beauty of my life, I refuse to let this moment and all the others be waste matter; using their suffering, I project myself to the mind's heaven. Some negroes are giving me food on the Bordeaux docks; a distinguished poet raises my hands to his forehead; a German soldier is killed in the Russian snows and his brother writes to inform me; a boy from Toulouse helps me ransack the rooms of the commissioned and non-commissioned officers of my regiment in Brest: he dies in prison; I am talking of someone–and while doing so, the time to smell roses, to hear one evening in prison the gang bound for the penal colony singing, to fall in love with a white-gloved acrobat–dead since the beginning of time, that is, fixed, for I refuse to live for any other end than the very one which I found to contain the first misfortune: that my life must be a legend, in other words, legible, and the reading of it must give birth to a certain new emotion which I call poetry. I am no longer anything, only a pretext.

Even more threatening to Christian assumptions than the Qur’an’s flat denial that Jesus had been crucified, however, was the imperious, not to say terrifying, tone of authority with which it did so. Very little in either the Old or the New Testament could compare. For all the reverence with which Christians regarded their scripture, and for all that they believed it illumined by the flame of the Holy Spirit, they perfectly accepted that most of it, including the Gospels themselves, had been authored by mortals. Only the covenant on the tablets of stone, given to Moses amid fire and smoke on the summit of Sinai, ‘and written with the finger of God’,13 owed nothing to human mediation. Perhaps it was no surprise, then, that Moses, of all the figures in the Old and New Testaments, should have featured most prominently in the Qur’an. He was mentioned 137 times in all. Many of the words attributed to him had served as a direct inspiration to Muhammad’s own followers. ‘My people! Enter the Holy Land which God has prescribed for you!’14 The Arab conquerors, in the first decades of their empire, had pointedly referred to themselves as muhajirun: ‘those who have undertaken an exodus’. A hundred years on from Muhammad’s death, when the first attempts were made by Muslim scholars to write his biography, the model that they instinctively reached for was that of Moses. The age at which the Prophet had received his first revelation from God; the flight of his followers from a land of idols; the way in which—directly contradicting the news brought to Carthage in 634—he was said to have died before entering the Holy Land: all these elements echoed the life of the Jews’ most God-favoured prophet.15 So brilliantly, indeed, did Muslim biographers paint from the palette of traditions told about Moses that the fading outlines of the historical Muhammad were quite lost beneath their brushstrokes. Last and most blessed of the prophets sent by God to set humanity on the straight path, there was only the one predecessor to whom he could properly be compared. ‘There has come to him the greatest Law that came to Moses; surely he is the prophet of this people.’16

All the substances that are the main drugs of abuse today originate in natural plant products and have been known to human beings for thousands of years. Opium, the basis of heroin, is an extract of the Asian poppy Papaver somniferum. Four thousand years ago, the Sumerians and Egyptians were already familiar with its usefulness in treating pain and diarrhea and also with its powers to affect a person’s psychological state. Cocaine is an extract of the leaves of Erythroxyolon coca, a small tree that thrives on the eastern slopes of the Andes in western South America. Amazon Indians chewed coca long before the Conquest, as an antidote to fatigue and to reduce the need to eat on long, arduous mountain journeys. Coca was also venerated in spiritual practices: Native people called it the Divine Plant of the Incas. In what was probably the first ideological “War on Drugs” in the New World, the Spanish invaders denounced coca’s effects as a “delusion from the devil.” The hemp plant, from which marijuana is derived, first grew on the Indian subcontinent and was christened Cannabis sativa by the Swedish scientist Carl Linnaeus in 1753. It was also known to ancient Persians, Arabs and Chinese, and its earliest recorded pharmaceutical use appears in a Chinese compendium of medicine written nearly three thousand years ago. Stimulants derived from plants were also used by the ancient Chinese, for example in the treatment of nasal and bronchial congestion. Alcohol, produced by fermentation that depends on microscopic fungi, is such an indelible part of human history and joy making that in many traditions it is honoured as a gift from the gods. Contrary to its present reputation, it has also been viewed as a giver of wisdom. The Greek historian Herodotus tells of a tribe in the Near East whose council of elders would never sustain a decision they made when sober unless they also confirmed it under the influence of strong wine. Or, if they came up with something while intoxicated, they would also have to agree with themselves after sobering up. None of these substances could affect us unless they worked on natural processes in the human brain and made use of the brain’s innate chemical apparatus. Drugs influence and alter how we act and feel because they resemble the brain’s own natural chemicals. This likeness allows them to occupy receptor sites on our cells and interact with the brain’s intrinsic messenger systems. But why is the human brain so receptive to drugs of abuse? Nature couldn’t have taken millions of years to develop the incredibly intricate system of brain circuits, neurotransmitters and receptors that become involved in addiction just so people could get “high” to escape their troubles or have a wild time on a Saturday night. These circuits and systems, writes a leading neuroscientist and addiction researcher, Professor Jaak Panksepp, must “serve some critical purpose other than promoting the vigorous intake of highly purified chemical compounds recently developed by humans.” Addiction may not be a natural state, but the brain regions it subverts are part of our central machinery of survival.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

Cooper, a host of works by American nature writers, and I’ve never in reading a single one of those pages felt one tenth of the emotion that fills me before these shores. And yet I’ll keep on reading, and writing. Two or three times an hour, a sharp crack breaks up my thoughts. The lake is shattering along a fault line. Like surf, birdsong, or the roar of waterfalls, the crumpling of an ice mass won’t keep us awake. A motor running, or someone snoring, or water dripping off a roof, on the other hand, is unbearable. I can’t help thinking of the dead. The thousands of Russians swallowed up by the lake.5 Do the souls of the drowned struggle to the surface? Can they get past the ice? Do they find the hole that opens up to the sky? Now there’s a touchy subject to raise with Christian fundamentalists. It took me five hours to reach Elohin. Volodya welcomed me with a hug and a “Hello, neighbor.” Now there are seven or eight of us around the wooden table dunking cookies in our tea: some fishermen passing through, myself, and our hosts. We talk about our lives and I’m exhausted already. Intoxicated by the potluck company, the fishermen argue, constantly correcting one another with grand gestures of disgust and jumping down one another’s throats. Cabins are prisons. Friendship doesn’t survive anything, not even togetherness. Outside the window, the wind keeps up its nonsense. Clouds of snow rush by with the regularity of phantom trains. I think about the titmouse. I miss it already. It’s crazy how quickly one becomes attached to creatures. I’m seized with pity for these struggling things. The titmice stay in the forest in the icy cold; they’re not snobs like swallows, which spend the winter in Egypt. After twenty minutes, we fall silent, and Volodya looks outside. He spends hours sitting in front of the window pane, his face half in shadow, half bathed in the light off the lake. The light gives him the craggy features of some heroic foot soldier. Time wields over skin the power water has over the earth. It digs deep as it passes. Evening, supper. A heated conversation with one of the fishermen, in which I learn that Jews run the world (but in France it’s the Arabs); Stalin, now there was a real leader; the Russians are invincible (that pipsqueak Hitler bit off more than he could chew); communism is a top-notch system; the Haitian earthquake was triggered by the shockwave from an American bomb; September 11 was a Yankee plot; gulag historians are unpatriotic; and the French are homosexuals. I think I’m going to space out my visits. FEBRUARY 26 Volodya and Irina live like tightrope walkers. They have no contact with the inhabitants on the other side of Baikal. No one crosses the lake. The opposite shore is another world, the one where the sun rises. Fishermen and inspectors living north or south of this station sometimes visit my hosts, who rarely venture into the mountains of their

The man with laughing eyes stopped smiling to say, “Until you speak Arabic, you will not understand pain.” Something to do with the back of the head, an Arab carries sorrow in the back of the head, that only language cracks, the thrum of stones weeping, grating hinge on an old metal gate. “Once you know,” he whispered, “you can enter the room whenever you need to. Music you heard from a distance, the slapped drum of a stranger’s wedding, well up inside your skin, inside rain, a thousand pulsing tongues. You are changed.” Outside, the snow has finally stopped. In a land where snow rarely falls, we had felt our days grow white and still. I thought pain had no tongue. Or every tongue at once, supreme translator, sieve. I admit my shame. To live on the brink of Arabic, tugging its rich threads without understanding how to weave the rug…I have no gift. The sound, but not the sense. I kept looking over his shoulder for someone else to talk to, recalling my dying friend who only scrawled I can’t write. What good would any grammar have been to her then? I touched his arm, held it hard, which sometimes you don’t do in the Middle East, and said, I’ll work on it, feeling sad for his good strict heart, but later in the slick street hailed a taxi by shouting Pain! and it stopped in every language and opened its doors.

AROUND 1271 OR 1272, MARCO POLO, THE RENOWNED VENETIAN merchant adventurer, was on his way through Persia en route for Cathay when he came upon a story told by travellers in that region. Twenty-five years later he recounted it in his book II Milione, better known today as The Travels of Marco Polo. The story concerned a remote area ruled by one they called the Old Man of the Mountains, whose followers were notorious for their ruthlessness. According to Marco Polo, they had been in existence since the middle of the eleventh century and there was not an Arab leader who did not go in mortal dread of them. The disciples of this leader were kept loyal to their master by the promise that, were they to die whilst in his service, they would assuredly go to Paradise. To strengthen their resolve, the Old Man of the Mountains gave initiates to his following a preview of what it would be like in Paradise by maintaining a fabulous garden within his mountain stronghold. In this pleasure ground, exquisitely beautiful houris wandered ready to fulfil any desire, the fountains ran with milk and honey and the flowers were beyond compare. However, it was said, to enter this fabled place the would-be acolyte was first given a powerful drug and, only when unconscious, allowed in: before leaving, he was again drugged. After their induction, the initiates were given a solid Islamic education but were also taught the arts of murder, killing anyone whom their master commanded be put to death. Before going into battle, they apparently partook of the same drug to increase their courage. The drug was hashish. The veracity of Marco Polo’s writings has long been suspect, yet the story has stuck, enhanced and exaggerated as the centuries have passed. The legend of the Old Man of the Mountains has become nothing short of unassailable fact and his followers, notorious as much for their merciless cruelty as their gargantuan appetites for hashish, have become a byword for brutality. Even the name by which they came to be known derived from the drug it was alleged they took: they were called the Hashshashin. They are now known as the Assassins.

The Arabs,” Ibn Khaldun also writes, “barely coming out of their nomadic existence and having become spectators of the way of life in a sedentary civilization, were too busy … because of their position in the armies … even to pay attention to scientific knowledge. They made up the highest class in the state and made up the armed force that sustained the empire; they were the only depositors of authority and, what is more, they despised culture.

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.

With their canvas papers divided into quarters, every student but one begins filling her squares from right to left, the direction in which they read Arabic. Even their brush strokes move from right to left, the direction in which they also write Arabic.

So far, Maimonides had penned all his writings and letters in the Arabic which the Jews in Spain, North Africa, Egypt, Syria, and Persia were using at that time. However, like nearly all Jewish–Arabic authors, he employed the Hebrew alphabet.

Two Yemeni Jews, Hannah and Saadya Akiva, gave a similarly bleak account of Yemen in the aftermath of the Second World War. Speaking to the historian Bat Ye’or, they recalled how it was forbidden for a Jew to work in agriculture, to write in Arabic, to possess firearms, or to ride on a horse or a camel. Jews could only ride on donkeys, and even then they were obliged to ride sidesaddle in order to jump to the ground whenever they passed a Muslim–as in the early days of the Covenant of Omar more than 1,200 years earlier. In the streets in Yemen, Jewish pedestrians had to pass Muslims on the left. Although Jewish cobblers made shoes for Muslims, they were not allowed to wear them. Hannah and Saadya Akiva explained: ‘The Arabs forbade us to wear shoes, so that we hid them when, as children, we went searching for wood for cooking. When we were far enough away, we put on our shoes; on returning we took them off and hid them in the branches. The Arabs frequently searched us, and if they found them, they punished us and forbade us to collect wood. We had to lower our heads, accepting insults and humiliations. The Arabs called us

But simplicity is not so simple to attain. Steve Jobs figured out that “you have to work hard to get your thinking clean to make it simple.” The Arabs have an expression for trenchant prose: no skill to understand it, mastery to write

French, a bit of Hausa; I’m pretty good with Arabic,” Sasha said. “Arabic?” Chichi said. “Really?” “My father taught me,” he said. “He’s in the military. He was stationed in Iraq for four years.” “Can you write in it?” Chichi asked. “Yep. Even better than I can speak it.” “Nice,” Chichi said.

The tensions over access to the Western Wall galvanized the communal hostilities generated during the first decade of the mandate. In effect, they ended any real chance of Arab–Jewish peace in Palestine. Britain struggled to deal with the fallout. The Shaw commission, sent out to report on the 1929 disturbances, criticized Hajj Amin al-Husayni’s lack of restraint but acquitted him of incitement. More significantly, the commission warned against continued Jewish immigration and land purchase, arguing that the further dispossession of Arab farmers could only lead to more disturbances. In October 1930 the British issued the Passfield White Paper, stressing the need to deal more forthrightly with Arab concerns. It called for restrictions on Jewish immigration and land purchase and drew attention to the conspicuous absence of a representative legislative council. Zionist leaders were furious. In London, they voiced strong criticism of the White Paper and succeeded the following year in persuading the prime minister, Ramsay MacDonald, to write a personal letter to Weizmann in which key elements of the 1930 White Paper were revoked.

Iranians had tended to write in Arabic; then sometime around AD 900, a few began to write in the mixture of Arabic and what is known as “middle” Persian or Pahlavi, which would form the new Persian language (Farsi).

The relationship between the two nations goes back a long way, but it was not always so cozy. India did not recognize Israel until 1950. Years earlier, writing in 1938, Mahatma Gandhi explained that the “cry for the national home of the Jews” was something he opposed. “Palestine belongs to the Arabs,” he wrote. Until 1992, therefore, India saw itself as a leading member of the Non-Aligned Movement, identifying its own struggle for identity in ideological affinity with Palestine.

*The word "Palestinian" came to mean the Palestinian Arab nation, but for the first half of the twentieth century the Jews there were known as Palestinians or Palestinian Jews; the Arabs known as Palestinian Arabs. In Weizmann's memoirs (published 1949) when he writes "Palestinian" he means Jewish. A Zionist newspaper was called Palestine, an Arab one Filistin.

God had bestowed on him a snowy whiteness of complexion and an enviable determination.

In the quranic usage, jihad does not appear to mean warfare, let alone “holy war” (El Fadl 2006). The word for a necessary (not “holy”) war is harb (or qitāl). In the entire Arabic literature for all the centuries of Islam’s presence, not a single credible reference to the term “holy war” can be found, which in Arabic would be “harb al-muqaddasah.” Such an expression is absent from the Qur’an as well as Muslim writings on the subject of war. In “Islamic theology war is never holy; it is either justified or not…” (El Fadl 2002, 19). Perhaps the first usage of this term “holy war” in any language may have been the one adopted by the crusaders in the middle ages.

The influence of the langues d’oc and d’oïl produced a situation in which French had started exporting itself even before it had become a fully developed language with a coherent writing system. Between the tenth and fifteenth centuries, Romance impressed itself on Europe as the language of worldly business, helping to relegate Latin to the religious sphere, although the latter did remain a language of science and philosophy for many more centuries. In the Mediterranean region, fishermen, sailors and merchants used a rudimentary version of langue d’oc mixed with Italian that people called the lingua franca (“Frankish language”), and over time this spoken language soaked up influences from Italian, Spanish and Turkish. (Today a lingua franca is any common language used in economics, diplomacy or science, in a context where it is not a mother tongue.) The Mediterranean lingua franca never evolved into anyone’s mother tongue, which is why there are very few written traces of it. A rare rendition of it appears in a seventeenth-century comedy by the French playwright Molière, who had been a wandering actor before he entered Louis XIV’s Court. In his Le bourgeois gentilhomme (The Would-Be Gentleman), Molière creates the character of a fake Turk who speaks in lingua franca (for obvious comical effect): Se ti sabir, / Ti respondir; se non sabir, / Tazir, Tazir. Mi star Mufti / Ti qui star ti? Non intendir, / Tazir, tazir. If you know, / you must respond. If you don’t know, / you must shut up. I am the Mufti, / who are you? I don’t understand; / shut up, shut up.2 It was the Crusades, which were dominated by the French, that turned lingua franca into the dominant language in the Mediterranean. More than half a dozen Crusades were carried out over nearly three centuries. Many Germans and English also participated, but the Arabs uniformly referred to the Crusaders as Franj, caring little whether they said oc, oïl, ja or yes. Interestingly, Arabic, the language of the common enemy, gave French roughly a thousand terms, including amiral (admiral), alcool (alcohol), coton (cotton) and sirop (syrup). The great prevalence of Arabic words in French scientific language—terms such as algèbre (algebra), alchimie (alchemy) and zéro (zero)—underlines the fact that the Arabs were definitely at the cutting edge of knowledge at the time.

In that day there will be a highway from Egypt to Assyria, and the Assyrian will come into Egypt and the Egyptian into Assyria, and the Egyptians will serve with the Assyrians. In that day Israel will be one of three with Egypt and Assyria—a blessing in the midst of the land, whom the LORD of hosts shall bless, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance’” (Isaiah 19:23-25). “Can you imagine a thing like that?” W. A. Criswell writes. “Think of the years of hatred ever since Ishmael and Isaac grew to despise one another. From that day until this has there ever not been war between Israel and the Arabs? But there is coming a time, says the Lord when the Lord of hosts will bless them all.

In his throat was the bitterness of morning.

The trunks of date palms met as though they were corpses mangled by the ants that had penetrated their leaves, while scraps of ripe dates, strewn about beneath them, gave out a fermented smell mixed with that of the date palms and the water-sodden roots.

The result is that pure Turkish words written in Arabic letters are often hardly intelligible even to Turks and it is usual to employ Arabic synonyms as much as possible because there is no doubt as to how they should be read.' An example of what he had in mind is shown by the words rnhmd p?s? ?wldy, which may be read as `Mehmed papa oldu' (Mehmed became a pasha) or `Mehmed Pasa oldii' (Mehmed Pasha died). If you meant the former, you would resort to a circumlocution such as `Mehmed was elevated to the rank of Pasha'. If you meant the latter, you would write `Mehmed Pasha departed this world and journeyed to Paradise', `Mehmed Pasha attained God's mercy', or at the very least `Mehmed Pasha expired'.

That mansion, as it was called, brought on everyone who lived in it, or even went near it, a curse that was like that of the pharaohs.

the Arab Spring, which has transformed Tunisia, Egypt, Libya, and, as I write, shortly Syria. These transformations each demonstrate the potency of the idea of democratic institutions.

I found him most of the time grave-faced, staring ahead of him, and eating frugally.

The New Yorker (The New Yorker) - Clip This Article on Location 1510 | Added on Wednesday, June 10, 2015 5:42:23 PM FICTION THE DUNIAZáT BY SALMAN RUSHDIE   In the year 1195, the great philosopher Ibn Rushd, once the qadi , or judge, of Seville and most recently the personal physician to the Caliph Abu Yusuf Yaqub in his home town of Córdoba, was formally discredited and disgraced on account of his liberal ideas, which were unacceptable to the increasingly powerful Berber fanatics who were spreading like a pestilence across Arab Spain, and was sent to live in internal exile in the small village of Lucena, a village full of Jews who could no longer say they were Jews because they had been forced to convert to Islam. Ibn Rushd, a philosopher who was no longer permitted to expound his philosophy, all of whose writing had been banned and burned, felt instantly at home among the Jews who could not say they were Jews. He had been a favorite of the Caliph of the present ruling dynasty, the Almohads, but favorites go out of fashion, and Abu Yusuf Yaqub had allowed the fanatics to push the great commentator on Aristotle out of town. The philosopher who could not speak his philosophy lived on a narrow unpaved street in a humble house with small windows and was terribly oppressed by the absence of light. He set up a medical practice in Lucena, and his status as the ex-physician of the Caliph himself brought him patients; in addition, he used what assets he had to enter modestly into the horse trade, and also financed the making of tinajas , the large earthenware vessels, in which the Jews who were no longer Jews stored and sold olive oil and wine. One day soon after the beginning of his exile, a girl of perhaps sixteen summers appeared outside his door, smiling gently, not knocking or intruding on his thoughts in any way, and simply stood there waiting patiently until he became aware of her presence and invited her in. She told him that she was newly orphaned, that she had no source of income, but preferred not to work in the whorehouse, and that her name was Dunia, which did not sound like a Jewish name because she was not allowed to speak her Jewish name, and, because she was illiterate, she could not write it down. She told him that a traveller had suggested the name and said it was Greek and meant “the world,” and she had liked that idea. Ibn Rushd, the translator of Aristotle, did not quibble with her, knowing that it meant “the world” in enough tongues to make pedantry unnecessary. “Why have you named yourself after the world?” he asked her, and she replied, looking him in the eye as she spoke, “Because a world will flow from me and those who flow from me will spread across the world.” Being a man of reason, Ibn Rushd did not guess that the girl was a supernatural creature, a jinnia, of the tribe of female jinn: a grand princess of that tribe, on an earthly adventure, pursuing her fascination with human men in general and brilliant ones in particular.

Perhaps few Old Testament passages have seen so many attempts to interpret them in the light of current events as Ezekiel 38–39. This is hardly a new phenomenon. The church father Ambrose, writing in the late fourth century, confidently identified Gog as the Goths.14 In the seventh century, Gog and Magog were the Arab armies that threatened the Holy Land.15 By the thirteenth century, Gog had become a cipher for the Mongol hordes from the East.16 William Greenhill, writing in the seventeenth century, records the opinion of some contemporaries who identified Gog as the Roman emperor, the Pope, or the Turks.17 In the nineteenth century, against the background of the tensions in Asia Minor that culminated in the Crimean War, Wilhelm Gesenius identified Rosh as Russia.18 This view was subsequently popularized by the Scofield Reference Bible, along with the idea taken from other sources that “Meshech” and “Tubal” are the Russian cities of Moscow and Tobolsk.19 During the First World War, Arno Gaebelein argued that Gomer was Germany.20 More recently, in response to the rise of Communism, these ideas have become the staples of popular dispensational end-times literature, to which has in some cases been added the contemporary threat of the Red Chinese, usually identified as “the kings from the East” in Revelation 16:12.

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.

I spend my night writing you love letters;The eraser Then spend my day Erasing each, word by word. Your eyes are my golden compasses; They point me toward the sea of separation! (translated from the Arabic by Sivar Qazaz)

I spend my night writing you love letters; Then spend my day Erasing each, word by word. Your eyes are my golden compasses; They point me toward the sea of separation! (translated from the Arabic by Sivar Qazaz)

Two writings of al-Hassār have survived. The first, entitled Kitāb al-bayān wa t-tadhkār [Book of proof and recall] is a handbook of calculation treating numeration, arithmetical operations on whole numbers and on fractions, extraction of the exact or approximate square root of a whole of fractionary number and summation of progressions of whole numbers (natural, even or odd), and of their squares and cubes. Despite its classical content in relation to the Arab mathematical tradition, this book occupies a certain important place in the history of mathematics in North Africa for three reasons: in the first place, and notwithstanding the development of research, this manual remains the most ancient work of calculation representing simultaneously the tradition of the Maghrib and that of Muslim Spain. In the second place, this book is the first wherein one has found a symbolic writing of fractions, which utilises the horizontal bar and the dust ciphers i.e. the ancestors of the digits that we use today (and which are, for certain among them, almost identical to ours) [Woepcke 1858-59: 264-75; Zoubeidi 1996]. It seems as a matter of fact that the utilisation of the fraction bar was very quickly generalised in the mathematical teaching in the Maghrib, which could explain that Fibonacci (d. after 1240) had used in his Liber Abbaci, without making any particular remark about it [Djebbar 1980 : 97-99; Vogel 1970-80]. Thirdly, this handbook is the only Maghribian work of calculation known to have circulated in the scientific foyers of south Europe, as Moses Ibn Tibbon realised, in 1271, a Hebrew translation. [Mathematics in the Medieval Maghrib: General Survey on Mathematical Activities in North Africa]