Cairo Time Quotes

You go away for a long time and return a different person - you never come all the way back.

You go away for a long time and return a different person - you never come all the way back

The other thing that troubled me: Dad was clutching his workbag. Usually when he does that, it means we're in danger. Like the time gunmen stormed into our hotel in Cairo. I heard shots coming from the lobby and ran downstairs to check on my dad. By the time I got there, he was just calmly zipping up his workbag while three unconscious gunmen hung by their feet from the chandelier, their robes falling over their heads so you could see their boxer shorts. Dad claimed not to have witnessed anything, and in the end the police blamed a freak chandelier malfunction.

I added that it was no fun to grow old, but that the compensation for it was that time turned your mental shit-detector into a highly calibrated instrument.

Yes,' Spade growled. 'And when you're slapped you'll take it and like it.' He released Cairo's wrist and with a thick open hand struck the side of his face three times savagely.

There is a new crisis in the Middle East. A report from Beirut, via Cairo, says that Syrian tanks of the most modern Russian design have crossed the Jordanian frontier. This is undoubtedly a threat to Israel. At the same time Damascus charges that Turkish troops are mobilizing….” Florence

At times people who are extremely sad become lighthearted for the most trivial reasons, merely to obtain the relief furnished by the exactly opposite condition.

Back at the Euphrates, when I asked if you wanted to continue, and you took my hand... would you do it again? Should I have stopped, returned you to Cairo — " Nahri instantly reached for his hand. "I would do it again, Dara. I would take your hand a thousand times over.

between the beginning of time and 2003, humanity generated roughly five exabytes of data, whereas we now produce the same volume of bits every two days.

This is indeed a funny country. Yesterday, for example, we were in a cafe which is one of the best in Cairo, and there were, at the same time as ourselves, inside, a donkey shitting, and a gentleman who was pissing in a corner. No one finds that odd; no one says anything.

Clarice, the glorious city, has a tormented history. Several times it decayed, then burgeoned again, always keeping the first Clarice as an unparalleled model of every splendor, compared to which the city’s present state can only cause more sighs at every fading of the stars.

THE JOURNEY ENDS, the traveler goes home, the book gets written. The result, the travel narrative, implies that it has fixed the place forever. But that is a meaningless conceit, for time passes, the written-about place keeps changing. All you do as a note-taking traveler is nail down your own vagrant mood on a particular trip. The traveling writer can do no more than approximate a country.

There’s nothing more difficult than making decisions in Cairo, since it’s Cairo that usually makes decisions for you. How to live your life. Where you can have relationships and when they can end. When you can eat, how many years of your life will be wasted stuck in traffic. Your chance of getting cancer, the precise timing in your getting hit by a car, the amount of filth in the food you’re forced to eat from the street. The total number of dogs in your life that chase you during the nighttime. You are a slave to this city. The only way to win her over is to sell her soul in a contact written with blood fresh from your veins.

In a time when society is drowning in tsunamis of misinformation, it is possible to change the world for the better if we repeat the truth often and loud enough.

It seems the only time we see the police is when there’s some crime in the more respectable parts of Cairo. People here distrust authorities, and with good reason. That night didn’t help.

In Egypt, it was easy to be religious and worldly at the same time, but that seemed an impossibility here in America. It was as if you arrived and were ordered to choose one door or the other, not both.

Like the time gunmen stormed our hotel in Cairo. I heard shots coming from the lobby and ran downstairs to check on my dad. By the time I got there, he was just calmly zipping up his workbag while three unconscious gunmen hung by their feet from the chandelier, their robes falling over their heads so you could see their boxer shorts. Dad claimed not to have witnessed anything, and in the end the police blamed a freak chandelier malfunction.

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

A humorous treatment of the rigid uniformitarian view came from Mark Twain. Although the shortening of the Mississippi River he referred to was the result of engineering projects eliminating many of the bends in the river, it is a thought-provoking spoof: The Mississippi between Cairo and New Orleans was twelve hundred and fifteen miles long one hundred and seventy-six years ago. . . . Its length is only nine hundred and seventy-three miles at present. Now, if I wanted to be one of those ponderous scientific people, and “let on” to prove what had occurred in the remote past by what had occurred in a given time in the recent past . . . what an opportunity is here! Geology never had such a chance, nor such exact data to argue from! . . . In the space of one hundred and seventy-six years the Lower Mississippi has shortened itself two hundred and forty-two miles. That is an average of a trifle over one mile and a third per year. Therefore, any calm person, who is not blind or idiotic, can see that in the Old Oolitic Silurian Period, just a million years ago next November, the Lower Mississippi River was upwards of one million three hundred thousand miles long, and stuck out over the Gulf of Mexico like a fishing-rod. And by the same token any person can see that seven hundred and forty-two years from now the lower Mississippi will be only a mile and three-quarters long. . . . There is something fascinating about science. One gets such wholesale returns of conjecture out of such a trifling investment of fact.

Many things combine to show that Midaq Alley is one of the gems of times gone by and that it once shone forth like a flashing star in the history of Cairo. Which Cairo do I mean? That of the Fatimads, the Mamlukes, or the Sultans? Only God and the archaeologists know the answer to that, but in any case, the alley is certainly an ancient relic and a precious one. How could it be otherwise with its stone-paved surface leading directly to the historic Sanadiqiya Street. And then there is its cafe known as "Kirsha's". Its walls decorated with multicolored arabesques, now crumbling, give off strong odors from the medicines of olden times, smells which have now become the spices and folk-cures of today and tomorrow ... Although Midaq Alley lives in almost complete isolation from all surrounding activity, it clamors with a distinctive and personal life of its own. Fundamentally and basically, its roots connect with life as a whole and yet, at the same time, it retains a number of the secrets of a world now past.

Those of us who write love letters know that their aims are impossible. We try, and fail, to make the ethereal material. We strive against the inevitable ending, knowing that everything is transient. We choose to be grateful for the time, however brief it may be.

It is an irony of history that the great powers should have discovered the unity of nations at Cairo in 1943. The geese of the world have had that notion for a longer time, and each March they stake their lives on its essential truth. In the beginning there was only the unity of the Ice Sheet. Then followed the unity of the March thaw, and the northward hegira of the international geese. Every March since the Pleistocene, the geese have honked unity from China Sea to Siberian Steppe, from Euphrates to Volga, from Nile to Murmansk, from Lincolnshire to Spitsbergen.

Later, once they had returned to Boston and gained some perspective, she would see that this was part and parcel of extremist thought the world over: the heaping on of selective trivia that only a computer could fact-check in real time, the raw accumulation of unverifiable anecdote that could create a new reality.

It’s one thing building a cloister to reflect the 768 of the numerological Bismillah, it’s another planning a giant alphabet out of an entire city before you’ve even built your first mosque.’ ‘It is, but remember, Sinan was chief architect and city planner at the time of the conquest of Cairo. He practised on that city; demolishing and building where he liked. I have no doubt that he was already forming the idea of a sacred geometry. His first building as Architect of the Abode of Felicity was the Haseki Hürrem Mosque for the Kadin Roxelana. Not his greatest work by any means, and he was working from existing designs, but it was identifiable as his first mature work. There’s a story in his autobiography Tezkiretül Bünyan that while he was surveying the site he noticed that children were pulling live fish from a grating in the street. When he went to investigate he discovered an entire Roman cistern down there. Perhaps it was this that inspired him to realize his vision. Hidden water. The never-ceasing stream of Hurufism.

I lived through beautiful times, Busayna. It was a different age. Cairo was like Europe. It was clean and smart and the people were well mannered and respectable and everyone knew his place exactly. I was different too. I had my station in life, my money, all my friends were of a certain niveau, I had my special places where I would spend the evening—the Automobile Club, the Club Muhammad Ali, the Gezira Club. What times! Every night was filled with laughter and parties and drinking and singing. There were lots of foreigners in Cairo. Most of the people living downtown were foreigners, until Abd el Nasser threw them out in 1956.” “Why did he throw them out?” “He threw the Jews out first, then the rest of the foreigners got scared and left. By the way, what’s your opinion of Abd el Nasser?” “I was born after he died. I don’t know. Some people say he was a hero and others say he was a criminal.” “Abd el Nasser was the worst ruler in the whole history of Egypt. He ruined the country and brought us defeat and poverty. The damage he did to the Egyptian character will take years to repair. Abd el Nasser taught the Egyptians to be cowards, opportunists, and hypocrites.” “So why do people love him?” “Who says people love him?” “Lots of people that I know love him.” “Anyone who loves Abd el Nasser is either an ignoramus or did well out of him. The Free Officers were a bunch of kids from the dregs of society, destitutes and sons of destitutes. Nahhas Basha was a good man and he cared about the poor. He allowed them to join the Military College and the result was that they made the coup of 1952. They ruled Egypt and they robbed it and looted it and made millions. Of course they have to love Abd el Nasser; he was the boss of their gang.

Trip Advisor: Travel the World with Haiku [D] Jerusalem, Israel Jews pray motionless and the Western Wall shakes. It's all relative. Capetown, South Africa And the coloured girls say, 'We're not Africaans, we're English.' In a total Africaans accent. Bulls Bay, Jamaica Weed, rum, guava jelly, Reggae, Marley, Red Stripe beer, O Baby, jerk that chicken. Istanbul, Turkey I asked my driver, 'Why do you believe in Allah?' He answers: 'If not, He hit me!' Cairo, Egypt Cairo International Airport, Porter drops my bags six times. Descendents of the Pharaohs, my ass. Santorini Island, Greece Greeks are like the current, They push you over and then Try to suck you in. Christiania, Denmark One thousand drug dealers, Five hundred thousand tourists. Alway$ Chri$tma$ here.*

For the first time in his life, Midhat wished he were more religious. Of course he prayed, but though that was a private mechanism it sometimes felt like a public act, and the lessons of the Quran were lessons by rote, one was steeped in them, hearing them so often. They were the texture of his world, and yet they did not occupy that central, vital part of his mind, the part that was vibrating at this moment, on this train, rattling forward while he struggled to hold all these pieces. As a child he had felt some of the same curiosity he held for the mysteries of other creeds—for Christianity with its holy fire, the Samaritans with their alphabets—but that feeling had dulled while he was still young, when traditional religion began to seem a worldly thing, a realm of morals and laws and the same old stories and holidays. They were acts, not thoughts. He faced the water now along the coast, steadying his gaze on the slow distance, beyond the blur of trees pushing past the tracks, on the desolate fishing boats hobbling over the waves. He sensed himself tracing the lip of something very large, something black and well-like, a vessel which was at the same time an emptiness, and he thought, without thinking precisely, only feeling with the tender edges of his mind, what the Revelation might have been for in its origin. Why it was so important that they could argue to the sword what it meant if God had hands, and whether He had made the universe. Underneath it all was a living urgency, that original issue of magnitude; the way several hundred miles on foot could be nothing to the mind, Nablus to Cairo, one thought of a day’s journey by train, but placed vertically that same distance in depth exposed the body’s smallness and suddenly one thought of dying. Did one need to face the earth, nose to soil, to feel that distance towering above? There was something of his own mortality in this. Oh then but why, in a moment of someone else’s death, must he think of his own disappearance?

At the beginning, I thought the best Islamic work was in Spain - the mosque in Cordoba, the Alhambra in Granada. But as I learned more, my ideas shifted. I traveled to Egypt, and to the Middle East many times.I found the most wonderful examples of Islamic work in Cairo, it turns out. I'd visited mosques there before, but I didn't see them with the same eye as I did this time. They truly said something to me about Islamic architecture.

The precision of ‘five’ breast feedings is typical of this kind of religious control-freakery. It surfaced bizarrely in a 2007 fatwa issued by Dr Izzat Atiyya, a lecturer at Al-Azhar University in Cairo, who was concerned about the prohibition against male and female colleagues being alone together and came up with an ingenious solution. The female colleague should feed her male colleague ‘directly from her breast’ at least five times. This would make them ‘relatives’ and thereby enable them to be alone together at work. Note that four times would not suffice. He apparently wasn’t joking at the time, although he did retract his fatwa after the outcry it provoked.

For a time in the 1920s, the ride to Chicago was interrupted after the train crossed the Ohio River into Cairo, as if the train were passing from Poland into the old Soviet Union during the Cold War. Once over the river and officially in the North, the colored cars had to be removed in a noisy and cumbersome uncoupling and the integrated cars attached in their place to adhere to the laws of Illinois. Colored passengers had to move, wait, reshuffle themselves, and haul their bags to the newly attached integrated cars. Going south, the ritual was reversed. The railroad men now had to reattach the colored-only cars and remove the integrated cars in a clamorous ordeal to meet the laws of Kentucky. Colored passengers had to gather up their things and take their second-class seats, reminded, in that instance, that they were now reentering the South. Such was the protocol of a border crossing.

On June 4, 2009 President Obama gave an hour long speech in Cairo, Egypt. The overseas trip was his second to the Middle East, and in neither visit did the President land in Israel, or meet with Israeli officials. In his speech the President referred to the “Holy Quran” and quoted from the Hadith, referring to the “story of Isra, when Moses, Jesus and Mohammed (peace be upon them) joined in prayer.” It’s safe to say that these three persons have never joined in prayer, though the President gave his approval to the mythological Muslim story. He also said that “Islam has a proud tradition of tolerance”, not mentioning that there is not a single Christian church or Jewish synagogue in Saudi Arabia or in  most other Muslim nations. The Zionist Organization of America called the Presidents’ speech “strongly biased against Israel”. The organization’s President, Morton A. Klein, said Obama’s remarks “may well signal the beginning of a renunciation of America’s strategic alliance with Israel.

It is not enough to live here and now. Not enough for me, anyway. I need those imaginative leaps out of my own time frame and into other places - places where things were done differently. Reading has provided me with that, for the most part, but it is objects, things like these scraps of pottery, that have most keenly conjured up all those elsewheres - inaccessible but eerily available to the imagination. The past is irretrievable, but it lurks. It sends out tantalizing messages, coded signals in the form of a clay pipe stem, a smashed wine bottle. Two leaping fish from twelfth-century Cairo. I can't begin to understand what that time was like, or how the men who made them lived, but I can know that it all happened - that old Cairo existed, and a particular potter. To have the leaping fish sherd on my mantelpiece - and all those other sherds in the cake tin - expands my concept of time. There is a further dimension to memory; it is not just a private asset, but something vast, collective, resonant. And all because fragments of detritus survive, and I can consider them.

A poll produced by Birzeit University in the West Bank at the time confirmed Hamas’s fears, showing that 77 percent of Palestinians favored recognition of Israel, less than five months after voting Hamas into the legislature.120 Under Haniyeh’s leadership, Hamas’s cabinet sought to limit the fallout as it worked with president Abbas’s office to reach a compromise.121 Haniyeh’s pragmatic efforts faced significant obstruction as both Israel and Palestinian factions, as well as internal Hamas forces, sought to prevent a rapprochement from emerging.122 In early June 2006, Prime Minister Olmert leaked information that Israel had approved three presidential trucks with approximately three thousand arms to be delivered to Fatah across the Allenby Bridge from Jordan, further inflaming tension among factions.123 From the Gaza Strip, rocket fire increased. This raised suspicions that Hamas’s external leadership, along with leaders within Gaza who were committed to Hamas’s project, were encouraging al-Qassam to prevent Haniyeh from adopting a moderate position in discussions with Abbas.124 On June 9, Israel carried out an air strike that killed a family of seven in Beit Lahiya, Gaza, who were picnicking on the beach. Officially breaking the ceasefire that had lasted since the Cairo Declaration the previous summer, al-Qassam promised “earthquakes.”125

As I was completing this book, I saw news reports quoting NASA chief Charles Bolden announcing that from now on the primary mission of America’s space agency would be to improve relations with the Muslim world. Come again? Bolden said he got the word directly from the president. “He wanted me to find a way to reach out to the Muslim world and engage much more with dominantly Muslim nations to help them feel good about their historic contribution to science and math and engineering.” Bolden added that the International Space Station was a kind of model for NASA’s future, since it was not just a U.S. operation but included the Russians and the Chinese. Bolden, who made these remarks in an interview with Al-Jazeera, timed them to coincide with the one-year anniversary of Obama’s own Cairo address to the Muslim world.3 Bolden’s remarks provoked consternation not only among conservatives but also among famous former astronauts Neil Armstrong and John Glenn and others involved in America’s space programs. No surprise: most people think of NASA’s job as one of landing on the moon and Mars and exploring other faraway destinations. Even some of Obama’s supporters expressed puzzlement. Sure, we are all for Islamic self-esteem, and seven or eight hundred years ago the Muslims did make a couple of important discoveries, but what on earth was Obama up to here?

If a Jewess from the East – her family comes from Cairo, I gather – were to find herself in need of help in Paris, where would she go?’ ‘To her family,’ replied ben-Gideon promptly. ‘I’m not sure she has one in Paris.’ ‘Benjamin, my mother spends eleven and a half hours out of twenty-four going from sister to sister, from aunt to aunt, from the houses of her sisters-in-law and second-cousins to the grandparents of my father’s old business-partners, lugging my sisters along with her, and what do you think they all talk about? Family.’ Ben-Gideon ticked off subjects with his fingers. ‘Who’s marrying whom. Who shouldn’t have married whom and why not. Who’s expecting a child and who isn’t bringing their children up properly. Oh, was she the one who married Avram ben-Hurri ben-Moishe ben-Yakov and is now operating that import business in Prague?  . . .  No, no, that was the OTHER Cousin Rachel who married Avram ben-Hurri ben-Moishe ben-CHAIM and THEY’RE in Warsaw, where THEIR son is a rabbi  . . .  Every rabbi from Portugal to Persia will tell you that women’s minds are incapable of the concentration required for study of the Torah, yet I guarantee you that not a single word of this lore is forgotten. You can drop any Jew over the age of seven naked in the dark out of a balloon anywhere in Europe, and he or she will locate family in time for breakfast.

During Bill Clinton’s presidency, the Palestinian terrorist Yasser Arafat was invited to spend more time in the White House than any other foreign leader—thirteen invitations.303 Clinton was dead set on helping the Israelis and Palestinians achieve a lasting peace. He pushed the Israelis to grant ever-greater concessions until the Israelis were willing to grant the Palestinians up to 98 percent of all the territory they requested. And what was the Palestinian response? They walked away from the bargaining table and launched the wave of suicide bombings and other terrorist attacks known as the Second Intifada. And what of Osama bin Laden? Even while America was granting concessions to Palestinians—and thereby theoretically easing the conditions that provided much of the pretext for Muslim terror—bin Laden was bombing U.S. embassies in Africa, almost sank the USS Cole in Yemen, and was well into the planning stages of the catastrophic attacks of September 11, 2001. After President George W. Bush ordered U.S. forces to invade Afghanistan and Iraq in 2001 and 2003, respectively, bringing American troops into direct ground combat with jihadists half a world away, many Americans quickly forgot the recent past and blamed American acts of self-defense for “inflaming” jihad. One of those Americans was Barack Obama. Soon after his election, Obama traveled to Cairo, Egypt, where he delivered a now-infamous speech that signaled America’s massive policy shifts. The United States pulled entirely out of Iraq despite the pleas of “all the major Iraqi parties.”304 In Egypt, the United States actually backed the Muslim Brotherhood government, going so far as agreeing to give it advanced F-16 fighters and M1 Abrams main battle tanks, even as the Muslim Brotherhood government was violating its peace treaty with Israel and persecuting Egypt’s ancient Coptic Christian community. The Obama administration continued supporting the Brotherhood, even when it stood aside and allowed jihadists to storm the American embassy, raising the black flag of jihad over an American diplomatic facility. In Libya, the United States persuaded its allies to come to the aid of a motley group of rebels, including jihadists. Then many of these same jihadists promptly turned their anger on the United States, attacking our diplomatic compound in Benghazi the afternoon and evening of September 11, 2012—killing the American ambassador and three more brave Americans. Compounding this disaster, the administration had steadfastly refused to reinforce the American security presence in spite of a deteriorating security situation, afraid that it would anger the local population. This naïve and foolish administration decision cost American lives.

Dr. Mark A. Gabriel, Ph.D., a former professor of Islamic history at Al-Azhar University in Cairo, Egypt has described the contents of the Quran:          “In Medina, Muhammad became a military leader and invader, so   the revelations in Medina talk about military power and invasion in the name of Islam (Jihad). Sixty percent of the Quranic verses talk about Jihad, which stands to reason because Muhammad received most of the Quran after he left Mecca. Jihad became the basic power and driving force of Islam”. (Islam and Terrorism, Charisma House, 2002).

What, then, is Jihad? Dr. Gabriel was an Imam of a mosque in Gaza, Egypt, and a respected professor at Al-Azhar University in Cairo, before he became a follower of Jesus Christ, and changed his name for his personal security. He writes that a major motivator for his leaving Islam was its emphasis on Jihad. Dr. Gabriel was troubled by Muhammad’s command, labeled as the “verse of the sword,” known to be the final development of Jihad in Islam, found in Surah 9:5:          “Fight and slay the pagans wherever you find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war)…

And I began writing, to console myself in my solitude and to ease the passing of time.

By the time Mansa Musa left the Middle East, he had put so much gold into circulation, its value fell sharply. A reporter in the service of the Egyptian sultan reported that the Cairo gold market had been so saturated that it still had not fully recovered twelve years after Mansa Musa’s fabulous hajj.

Comparing African and Egyptian circumstances also points to other reasons why churches survived in some regions and failed in others. From earliest times, Christianity had developed in the particular social and economic world of the Mediterranean and the Near East, and networks of church organization and mission followed the familiar routes of trade and travel. Also, this social world was founded upon cities, which were the undisputed centers of the institutionalized church. Mediterranean Christianity was founded upon a hierarchical system of metropolitans and bishops based in cities: even the name metropolitan suggests a fundamentally urban system. Over time, though, trade routes changed and some cities lost power or vanished altogether. Between the fifth century and the ninth, these changes had a special effect on the Mediterranean, as sea routes declined in importance and states tended to look more inland, to transcontinental routes within Asia and Africa. This process was accelerated by the impact of plague, particularly during the 540s, and perhaps of climate change. Cities like Carthage and Antioch shrank to nothing, while Damascus and Alexandria lost influence before the new rising stars of Baghdad and Cairo.11 These changes coincided with the coming of Islam rather than being caused by that event, but they had immense religious consequences. Churches that remained wedded to the old social order found themselves in growing difficulty, while more flexible or adaptable organizations succeeded. Nestorians and Jacobites coped well for centuries with an Eastern world centered in Baghdad and looking east into Asia. Initially, too, the old urban framework adapted successfully to the Arab conquest, and Christian bishops made their peace quite easily. Matters were very different, though, when the cities themselves were faced with destruction. By the seventh century, the decline of Carthage and its dependent cities undermined the whole basis of the North African church, and accelerated the collapse of the colonial social order. Once the cities were gone, no village Christians remained to take up the slack. The Coptic Church flourished because its network of monasteries and village churches allowed it to withstand changes in the urban system.

You can say that again,” Scarlet said. “Did you see the way he trounced that goon? I’ve never seen him fight like that before. Normally he’s like a big girl’s blouse but that was approaching half-decent brawling.” Lea frowned at her. “You have a real way with words, you know that, Cairo?” Scarlet shrugged and lit a cigarette. “I was merely making an observation, darling. No need to be a cow about it.” “I’m not being a cow, I just think you should show some respect for the guy and not take the piss all the time.” “Sorry – I’m Scarlet Sloane – have we met?” Lea rolled her eyes. “Sadly, yes.

Cairo is jazz. Not lounge jazz, not the commodified lobby jazz that works to blanch history, but the heat of New Orleans and gristle of Chicago: the jazz that is beauty in the destruction of the past, the jazz of an unknown future, the jazz that promises freedom from the bad old times.

He, as always in the company of good food, was sociable and expansive. Discovering that Lily had been in Egypt, he told about his house in Cairo, and they chatted away like a pair of camels, going on to Arabia and making quite a trip of it. She let him do most of the talking but made him chuckle a couple of times, and I began to suspect she wasn’t very obvious and might even be smooth.

When God first created the universe," he said, "it was a universe built on the idea of infinite justice. Each act of dishonesty or violence was accorded an equal punishment. A man stole his neighbor's goat, and his own livestock were stricken with illness. A woman beat her child, and her stew was spoiled. In a short time, however, this universe collapsed under the weight of so much justice. So, when God set out to create the universe a second time, it was built on the idea of infinite loving-kindness. In this universe, each act of dishonesty or violence was accorded equal forgiveness.

Those orthodox Muslims whom I had met, one after another, had urged me to meet and talk with a Dr. Mahmoud Youssef Shawarbi. He was described to me as an eminent, learned Muslim, a University of Cairo graduate, a University of London Ph.D., a lecturer on Islam, a United Nations advisor and the author of many books. He was a full professor of the University of Cairo, on leave from there to be in New York as the Director of the Federation of Islamic Associations in the United States and Canada. Several times, driving in that part of town, I had resisted the impulse to drop in at the F.I.A. building, a brown-stone at 1 Riverside Drive. Then one day Dr. Shawarbi and I were introduced by a newspaperman. He was cordial. He said he had followed me in the press; I said I had been told of him, and we talked for fifteen or twenty minutes. We both had to leave to make appointments we had, when he dropped on me something whose logic never would get out of my head. He said, “No man has believed perfectly until he wishes for his brother what he wishes for himself.

I must say here is another perfectly good example of the value in having a rope along with you at all times.

Simone Rashid, swaddled in a rain slicker with the hood drawn over her hair, clutched the railing and stared out at the heaving gray waves. This whole idea—rules of war—was absurd, she thought. Men went about killing each other in the most ingenious ways they could imagine, and on a scale never before seen, but at the same time, they insisted on making up rules of engagement to preserve a facade of civilization and morality. They were like children playing a game, but one with horrendous consequences. Growing up in Cairo, she remembered her brother forming a secret club with a bunch of his friends from the King Fuad English-Speaking School, and they, too, had a long list of bylaws, rules, and regulations.

Dr. Mark A. Gabriel, Ph.D., a former professor of Islamic history at Al-Azhar University in Cairo, Egypt has described the contents of the Quran: “In Medina, Muhammad became a military leader and invader, so   the revelations in Medina talk about military power and invasion in the name of Islam (Jihad). Sixty percent of the Quranic verses talk about Jihad, which stands to reason because Muhammad received most of the Quran after he left Mecca. Jihad became the basic power and driving force of Islam”. (Islam and Terrorism, Charisma House, 2002).

So we should not be surprised when The Economist tells us that “in Beirut, Cairo, Dubai, Riyadh or even Gaza City, small technology firms are multiplying.”18 We should not be surprised that in many Middle East cities women comprise 35 percent of Internet entrepreneurs, three times the global rate for such startups.19 We should not be surprised that in high-growth industries twice as many entrepreneurs are over fifty as are under twenty-five.20 Entrepreneurs are everywhere. Opportunities to nourish them are everywhere, too.

The President delivered major pro-Muslim world speeches in Cairo and Turkey, granted $900 million of US tax funds to Hamas, and declared that America “is not a Christian nation”. Secretary of State Clinton All of these words and actions add support to those who believe that President Obama could be the first United States President who would be willing to betray Israel, when it is attacked militarily, should that occur while he is President.

At that time, a grand Arabic project emanating from Cairo had credibility. That is not true today. The relative standing of Egyptians (the country, the people and the culture) in the Arabic milieu has significantly declined. The major socio-economic challenges that ordinary Egyptians have struggled with for thirty-five years have exacted their price on the country's living standards, income levels, educational quality, as well as on the people's skills, aptitudes, behaviours and attitudes. Such deterioration was taking place while many Arab countries, especially in the Gulf (but also in the Levant), were improving their indices in all these areas.

which he needs time and privacy. What better way of keeping us in Cairo,

According to the Nobel Committee (the group of ultra-liberals in Norway who pick the prize winners), Obama was awarded the 2009 prize “for his extraordinary efforts to strengthen international diplomacy and cooperation between peoples.”8 Really? After less than a year in office? This was an award modeled after Seinfeld—it truly was about nothing, and meant nothing, at least in reality. Even the Obama administration had the good grace to be embarrassed by the award. Besides giving an abysmally naïve “speech to the Muslim world” in Cairo and talking about things like nuclear nonproliferation and climate change, the man had done squat in terms of forwarding world peace in the months he had been in office. He said so himself: “To be honest, I do not feel that I deserve to be in the company of so many of the transformative figures who’ve been honored by this prize.”9 Though the administration was not quite embarrassed enough to show the good grace of declining the honor in favor of someone who actually deserved it. But here’s why this award matters—because it fits so perfectly with Leftist philosophy. Obama was a global rock star who had replaced the “evil” George W. Bush. He was also the first African American to lead the United States. And the Nobel Committee wanted to do what felt good. They wanted in on the action. Essentially, this once-prestigious organization decided to act like squealing teenagers at a Beatles concert; they got caught up in “Obamamania” and just couldn’t help themselves. It felt good, so it felt right. So they did it. And then this Nobel Laureate went on to spend eight years undermining world peace by kneecapping the one thing that keeps a lid on this bubbling cauldron of a world: the U.S. military. He also invaded and destabilized Libya, broke his promises on Syria, has been downright dismissive to Israel, kowtowed to China, and let Russian President Vladimir Putin walk all over him (and therefore us). This man has done more to destabilize the world than perhaps any American President, ever. And guess what? Even the Nobel Committee who scrambled to award him the prize came to regret their decision! The Nobel Institute’s director at the time told the media in September 2015 that they “thought it would strengthen Obama and it didn’t have this effect,” and “even many of Obama’s supporters thought that the prize was a mistake.”10 Oops.

Suleiman made al-Ramla the political capital of Palestine, and for a time it became more important than Jerusalem. The town lay halfway between Damascus and Cairo, and soon it was a stopover for camel caravans hauling leather, swords, buckets, walnuts,

When [...} everything had been arranged for my departure to Cairo, I went to my mother. Once again she gave me that strange look. Her lips parted momerntarily as though she wanted to smile, then she shut them and her face reverted to its usual state: a thick mask, or rather a series of masks. Then she disappeared for a while and brought back her purse, which she placed in my hand. "Had your fasther lived," she said to me, "he would not have chosen for you differently from what you have chosen yourself. Do as you wish, depart or stay it's up to you. It's your life and you're free to do with it as you will. In this purse is some money which will come in useful." That was our farewell: no tears, no kisses, no fuss. Two human beings had walked along a part of the road together, then each had gone his way. This was in fact the last thing she said to me, for I did not see her again. After long years and numerous experiences, I remembered that moment and I wept. At the time, though, I felt nothing whatsoever.

I’d say I’m flattered,” Brittany was saying coolly, “but I’m not. I’m not interested in being any man’s mistress. And not to put too fine a point on it, but your charms are a bit...” She raised her brows. “Overused.” He blinked, and took his time with it. “I beg your pardon. Did you just call me a whore?” “I’d never use that word,” Brittany demurred, and though her voice was smooth he was sure there was something edgy and sharp lurking just beneath it. “But the phrase rode hard and put away wet comes to mind.” She waved a hand at him. “It’s all a bit boring, if I’m honest.” “Do not kid yourself, Ms. Hollis,” Cairo advised her quietly. “I’ve had a lot of sex with a great many partners, it’s true.” “That’s a bit like the ocean confessing it’s slightly damp.

He claimed to have studied the whole Qur’an with Ibn ʿAbbās three times. During each session, he would stop at the end of each verse and ask Ibn ʿAbbās about the place and context of its revelation. Mujāhid was described as the head of mufassirūn and was known as a thiqah (trustworthy). See Al-Dhahabī, Siyar Aʿlām al-Nubalā’ (Cairo: Maʿhad al-Makhṭūṭāt al-ʿArabiyyah, 1952-1956),

It is not simply the fact that 2.3 million blocks of stone were used to build a pyramid that covers more than 13 acres of land. After all, a few modern engineers have claimed that they, too, could create such a massive structure, given enough time and money. But it is the precision of the pyramid that is so astonishing. It is easy to forget that it originally had an outer casing of white limestone blocks, perfectly polished and fitted. For thousands of years, the structure looked like a brilliant, white, gleaming beacon, unlike any other structure in existence. It required an earthquake to shake the limestone blocks loose, after which the local inhabitants removed most of them to build the city of Cairo. A few of those blocks remain today. They average a massive sixteen tons each, yet the fine

spoke in Cairo to the Muslim world, calling for American–Muslim reconciliation, the New York Times published a letter from André Aciman, a Jew who had left Egypt with his family in 1964. Aciman wrote that ‘with all the President’s talk of “a new beginning between the United States and Muslims around the world” and shared “principles of justice and progress,” neither he nor anyone around him, and certainly no one in the audience, bothered to notice one small detail missing from the speech: he forgot me. The President never said a word about me. Or, for that matter, about any of the other 800,000 or so Jews born in the Middle East who fled the Arab and Muslim world or who were summarily expelled for being Jewish

From Cairo, Casey’s successor as minister of state, Lord Moyne, argued that both these failings were unwise. ‘Opinion in these countries can hardly fail to draw a comparison with the prompt and stern action taken against the Arabs after the assassination of Mr Andrews in 1937,’ he said.27 A few days later, after he had failed to stir up London, he sent a further telegram. To demonstrate his fears, this time he quoted from a speech just given by David Ben-Gurion, in which the Jewish Agency executive’s chairman stated: ‘We shall migrate to Palestine in order to constitute a majority here. If there be need – we shall take by force; if the country be too small – we shall expand the boundaries.

But living well is the best revenge, isn’t it,” she declared.

At times a person may create an imaginary problem to escape from an actual problem he finds difficult to resolve.

Of an August day in Paris the choice hour is from six to seven in the evening. The choice promenade is the Seine between the Pont Alexandre III and the Pont de l'Archevêché. If one walks down the quays of the Rive Gauche toward Notre-Dame first, and then turns back on the Rive Droite, he has the full glory of the setting sun before him and reaches the Place de la Concorde just in time to get a glimpse up the Champs Élysées toward the Arc de Triomphe as the last light of day is disappearing. I am not yet old enough to have taken this walk a thousand times, but when I have I am sure that it will present the same fascination, the same stirring of soul, the same exaltation that it does to-day. Choose, if you will, your August sunset at the seashore or in the mountains. There you have nature unspoiled, you say. But is there not a revelation of God through animate as well as inanimate creation? If we can have the sun going down on both at the same time, why not? Notre-Dame may be surpassed by other churches, even in France. But Notre-Dame, in its setting on the island that Is the heart and center of this city, historically and architecturally that high water mark of human endeavor, cannot be surpassed. Standing on the bridge between the Morgue and the Ile St-Louis, and looking towards the setting sun, one sees the most perfect blending of the creation of God and the creation of the creatures of God that the world affords. And it is not because I have not seen the sunset from the Acropolis, from the Janiculum, from the Golden Horn, and from the steps of El Akbar, that I make this statement. Athens, Rome, Constantinople, Cairo- these have been, but Paris is.

The speeches, the small talk, the easy familiarity—it all felt too comfortable, almost ritualized, a performance that each of the four leaders had probably participated in dozens of times before, designed to placate the latest U.S. president who thought things could change. I imagined them shaking hands afterward, like actors taking off their costumes and makeup backstage, before returning to the world that they knew—a world in which Netanyahu could blame the absence of peace on Abbas’s weakness while doing everything he could to keep him weak, and Abbas could publicly accuse Israel of war crimes while quietly negotiating business contracts with the Israelis, and Arab leaders could bemoan the injustices endured by Palestinians under occupation while their own internal security forces ruthlessly ferreted out dissenters and malcontents who might threaten their grip on power. And I thought of all the children, whether in Gaza or in Israeli settlements or on the street corners of Cairo and Amman, who would continue to grow up knowing mainly violence, coercion, fear, and the nursing of hatred because, deep down, none of the leaders I’d met with believed anything else was possible.

In 1897, Bishop Morcos of Esna and Luxor (1848–1934) was celebrating the Liturgy at the local church, and after chanting the gospel in Coptic he was unable to locate an Arabic Katameros (daily lectionary). Mikhail, aged fourteen at the time, stood up before the Coptic lectionary and proceeded, in the sight of the visibly shocked bishop, to translate the Gospel “on the fly” from Coptic, chanting it in Arabic. Without the need for further inquiry, the bishop immediately sent the young boy to be admitted directly to the Theological College in Cairo.

Rapid urbanization is a hallmark of our age. In 1950 fewer than one out of three of the world’s people lived in cities. By 2050, according to United Nations projections, the figure will be almost two out of three. Meanwhile the world’s population will have more than tripled. In 1950, 750 million people lived in urban areas; by 2050, demographers project, 6.3 billion will—more than eight times as many. For the most part, farmers have kept up with the increase in urban numbers, growing more food and distributing it in the newly expanding cities. Water has a poorer record. Cairo, Buenos Aires, and San Antonio; Dhaka, Istanbul, and Port-au-Prince; Miami, Manila, Monrovia, Mumbai, and Mexico City—all have greatly expanded, and all have failed to keep up with the demand for clean, plentiful water.

Slavery existed long before the outside world returned to where it had originated. Traders in the Sahel region used thousands of slaves to transport vast quantities of the region’s then most valuable commodity, salt, but the Arabs began the practice of subcontracting African slave-taking to willing tribal leaders who would deliver them to the coast. By the time of the peak of the Ottoman Empire in the fifteenth and sixteenth centuries hundreds of thousands of Africans (mostly from the Sudan region) had been taken to Istanbul, Cairo, Damascus and across the Arabian world. The Europeans followed suit, outdoing the Arabs and Turks in their appetite for, and mistreatment of, the people brought to the slave ships anchored off the west coast.

have other memories as well. I recall the days after the 1967 war, when American Jews (myself included; I was 17) celebrated Israel’s military victory (in what was not a war of defense, as the state’s political and military leaders well understood). I recall being at a rally of United Synagogue Youth, of which I was a member in those days, when the exuberant crowd sang the song “David Melech Yisroel” (“David, the King of Israel, lives and endures”). At the end of the song, the rally leader began shouting the names of cities in Israel, with the crowd responding each time, “Yisroel!”: “Yerushalayim [Jerusalem]!” “Yisroel!” “Tel Aviv!” “Yisroel!” “Jaffa!” “Yisroel!” Then things became more eerily revealing. “Amman!” “Yisroel!” “Damascus!” “Yisroel!” “Baghdad!” “Yisroel!” “Cairo!” “Yisroel!” I’ll never forget it. Maybe that is why I can’t remain silent.

Perhaps it's time for this principle of verification to stop being just a journalistic ethical mandate and become instead a civic responsibility -- the responsibility to assess whether what we share publicly looks and sounds right, if only to preserve the quality of our information ecosystems and public discourse. We know intuitively that we ought to use hammers responsibly -- to build, not to destroy. We ought to begin thinking about other technologies such as charts and social media in the same way so instead of being part of the misinformation and disinformation malady that currently ails us, we become part of society's immune system.

Uma Akkolyte: "When I was a little girl, my mother gave me a pair of shoes and put me on a train and I watched as she exploded with the rest of Cairo. "I lived hating her for a long time. I thought when she died ... [sic.] "I thought it meant she didn't love me enough to live. "But I want you to know. "I love you more than anything. "And I know I'm rambling, but I am really scared right now. Not for me. Don't worry about me. I'm gonna go see my mom now. "I'm scared for you. So just do me one favor, okay ... [sic.] "... [sic] Don't let this consume you. Try not to blame me. "Don't live in hate. Or grief. "Just-- "Live.

How can you be a traditional woman in Cairo and so powerful at the same time?” Nael Eltoukhy(“Women of Karantina”)

At around the same time, while in Cairo, Yasser Arafat, the PLO chairman, declared that the establishment of a Palestinian state in the West Bank was “a joke”; later, in Algeria, he declared, “This project aims at liquidating Palestinian organizations.

That was so long ago. When there are serial killings, they’re normally closer together in time. And in space. Normandy and Cairo aren’t exactly next door…Could we be dealing with an itinerant? Did Interpol turn up any other cases like this?

With time, Ali came to understand many things about the community that employed him. As much as he learned, however, many aspects of Jewish life remained mysterious to him. He knew the Jews sprinkled their prayers throughout the day, and he often observed them pause to mumble a benediction over tea or a piece of bread, but he had only the vaguest grasp of when and why they were obliged to pray. He did not fully understand the purpose of the Sefer Torah, or why it was kept locked away in an ark, and any questions he asked about the ritual baths were met with laughs and bawdy insinuation. The Jews’ most perplexing ritual, however, was their practice of discarding papers in the attic storeroom next to the women’s section.

Arab world. In 1570 there were more than six hundred of them in Constantinople alone, and they spread north and west with the Ottoman Empire. These new public spaces were hotbeds of news and gossip, as well as places to gather for performances and games. Coffeehouses were comparatively liberal institutions where the conversation often turned to politics, and at various times governmental and clerical powers-that-be attempted to close them down, but never for long or with much success. (A vat of coffee was put on trial in Mecca in 1511 for its dangerously intoxicating effects; however, its conviction, and subsequent banishment, was quickly overturned by the sultan of Cairo.) As coffee’s defenders rightly pointed out, the beverage is nowhere mentioned in the Koran. Coffee thus offered the Islamic world a suitable alternative to alcohol, which is specifically proscribed in the Koran, and it came to be known as kahve, which, loosely translated, means “wine of Araby.” This notion that coffee somehow exists in opposition to alcohol would persist in both the East and the West, and comes down to us today in the common, but erroneous, belief that black coffee is an antidote for drunkenness.

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This was an Israeli false flag operation designed to create bad blood between the revolutionary regime headed by Gamal Abdel Nasser and the Western powers. Israel’s military intelligence had recruited, trained and equipped the Jewish spy and sabotage ring. The arrest of one member led to the collapse of the whole ring, a well-publicised trial of its nine members, the execution of two of them and the capture of the Israeli officer in charge: Meir Max Binnet, the same Max Binnet who had directed the false flag operations in Baghdad a few years earlier. In 1954 he was a lieutenant-colonel in the military intelligence branch of the IDF. He committed suicide in the Cairo prison by cutting his veins with a razor blade after being tortured and hearing that the Iraqi authorities had requested his extradition. The intention behind Operation Susannah was to sour relations between Egypt and the West; its effect was to sour relations between the Egyptian people and the Jews who dwelt in their midst. The terrorist attacks seemed to confirm the suspicions of Egyptian Muslims that their Jewish compatriots owed allegiance to a foreign country and posed a threat to national security. As Stanford professor Joel Beinin put it, ‘The involvement of Egyptian Jews in acts of espionage and sabotage against Egypt organized and directed by Israeli military intelligence raised fundamental questions about their identities and loyalties.’31 The whole affair backfired disastrously on Israel. Pinhas Lavon was the minister of defence at the time and strenuously denied ever giving the order to military intelligence to activate the ring. He denounced the type of action in the affair that bore his name as stupid and inhuman and added that it had all started in Iraq.32 Lavon was forced to resign; ‘Cruel Zionism’, however, continued to characterise Israel’s conduct long after the ‘Lavon Affair’ had died down. The ‘Unfortunate Business’ may have started with the bombs that went off in central Baghdad back in 1950 but it probably had much deeper roots.