English Arabic Quotes

Language is the key to the heart of people.

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

Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs... Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home

I created you from one soul, and from the soul I created its mate so that you may live in harmony and love.

keep silent . . the most beautiful voice , is the talk of your hand on the table. قليل من الصمت . . ياجاهلة فأجمل من كل هذا الحديث حديث يديك على الطاولة

None of you believes until he wishes for his brother what he wishes for himself.

I hadn't told them about you, But they saw you bathing in my eyes. I hadn't told them about you, But they saw you in my written words. The perfume of love cannot be concealed.

All words In the dictionaries, letters, and novels Died. I want to discover A way to love you Without words.

...The Qur'an cannot be translated. ...The book is here rendered almost literally and every effort has been made to choose befitting language. But the result is not the Glorious Qur'an, that inimitable symphony, the very sounds of which move men to tears and ecstasy. It is only an attempt to present the meaning of the Qur'an-and peradventure something of the charm in English. It can never take the place of the Qur'an in Arabic, nor is it meant to do so...

ولن أَكْسِبُ شَيئًا إذا خَسِرتُ نَفْسي And i will gain nothing if i lose myself

Carter got jeans, boots, and a T-shirt that read Property of Alexandria University in English and Arabic. Clearly, even personal shoppers had him pegged as a complete geek.

أَعيشُ عَلى فُتاتِ أَحْلامٍ I live on remnants of dreams

Your departure is not a tragedy: I am like a willow tree That always dies While standing.

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.

  “Yes, well, I thought you should see it. The cover page is in Arabic scribblin’, but the next hundred-plus pages are in five sections, and in English. I can’t for the life of me figure out what to make of it. This appears to be more American, and it seems to be a kind of scientific material. Have a look at it and let me know what to tell the boys in Z-land,

أنا عالِقٌ بَينَ حَياةٍ وَمَوتٍ I’m stuck between life and death

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!!!

The two years You were my lover Are the two most important pages In the book of modern love. All the pages before and after Were blank. These pages Are the lines of the equator Passing between your lips and mine They are the measures of time That are used To set the clocks of the world.

Taking the line of least resistance, we lump the most different people together under the same heading. Taking the line of least resistance, we ascribe to them collective crimes, collective acts and opinions. "The Serbs have massacred…", "The English have devastated…", "The Jews have confiscated…", "The Blacks have torched", "The Arabs refuse…". We blithely express sweeping judgments on whole peoples, calling them "hardworking" and "ingenious", or "lazy", "touchy", "sly", "proud", or "obstinate". And sometimes this ends in bloodshed." – Amin Maalouf "On Identity

.أن يكون لديك هدف -ولو بسيط- أفضل دائمًا من أن تكون بلا هدف Having a goal, even though it is simple, is always better than being aimless.

I snorted. ‘For a great sultan who is lord and ruler of all that he surveys, his English is lamentably poor. He can’t even spell England properly.’ Still holding the note, Mr Ascham looked up at me. ‘Is that so? Tell me, Bess, do you speak his language? Any Arabic or Turkish-Arabic?’ ‘You know that I do not.’ ‘Then however lamentable his English may be, he still speaks your language while you cannot speak his. To me, this gives him a considerable advantage over you. Always pause before you criticise, and never unduly criticise one who has made an effort at something you yourself have not even attempted.

Why have the English remained to English? Throughout India's history conquerors have come from elsewhere, and all of them --- Turk, Arab, Hun, Mongol, Persian --- have become Indian. If --- when ---this Pakistan happens, those Muslims who leave Delhi, Lucknow and Hyderabad to go there, They will be leaving their homes. But when the English leave, they'll be going home.

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.

I went to interview some of these early Jewish colonial zealots—written off in those days as mere 'fringe' elements—and found that they called themselves Gush Emunim or—it sounded just as bad in English—'The Bloc of the Faithful.' Why not just say 'Party of God' and have done with it? At least they didn't have the nerve to say that they stole other people's land because their own home in Poland or Belarus had been taken from them. They said they took the land because god had given it to them from time immemorial. In the noisome town of Hebron, where all of life is focused on a supposedly sacred boneyard in a dank local cave, one of the world's less pretty sights is that of supposed yeshivah students toting submachine guns and humbling the Arab inhabitants. When I asked one of these charmers where he got his legal authority to be a squatter, he flung his hand, index finger outstretched, toward the sky.

Yet it is perhaps worth mentioning that the masculine tenor of God-talk is particularly problematic in English. In Hebrew, Arabic and French, however, grammatical gender gives theological discourse a sort of sexual counterpoint and dialectic, which provides a balance that is often lacking in English. Thus in Arabic al-Lah (the supreme name for God) is grammatically masculine, but the word for the divine and inscrutable essence of God—al-Dhat—is feminine.

As a text, the Quran is more than the foundation of the Islamic religion; it is the source of Arabic grammar. It is to Arabic what Homer is to Greek, what Chaucer is to English: a snapshot of an evolving language, frozen forever in time

His English was exceptional. There was a glottal sound in his voice, but it was not harsh. I'd often asked him to help me with my sparse Arabic, trying to get my pronunciation of this or that word right. "Shukran." "Afwan." "Qumbula." Thank you. You're welcome. Bomb.

Coffee had made its way into English by way of Dutch (koffie), Turkish (kahveh), and originally Arabic (qahwah).

Oh my mother tongue, your existence in my life has been colonized by the imperialist. Born with an Arabic tongue but raised to only understand in the English language.

In English she is known as a “Housewife”! In Arabic, she is known as “Rabbaitul Bait” or “The Queen of The House

I'm a multi-lingual Kundalini-dancing shapeshifter to the 69th degree. I know French, Italian, Arabic, Egyptian Arabic, Greek, Latin, Gaelic, Scottish, English, and American English. I'm cunninglingual.

His head snapped sharply aside to collide with his own aching shoulder. The hulking brute he had heard referred to as Abdullah leaned into Caine’s face while his brain was yet reeling, flexing his fingers from the punch just dealt to his jaw, and said in Arabic, “I did not know English women were so strong.

Things You May Find Hidden in My Ear BY MOSAB ABU TOHA For Alicia M. Quesnel, MD i When you open my ear, touch it gently. My mother’s voice lingers somewhere inside. Her voice is the echo that helps recover my equilibrium when I feel dizzy during my attentiveness. You may encounter songs in Arabic, poems in English I recite to myself, or a song I chant to the chirping birds in our backyard. When you stitch the cut, don’t forget to put all these back in my ear. Put them back in order as you would do with books on your shelf.

There was something ghost-like and insubstantial about gases to these early chemists. They called liquids that turned into gases easily, "spirits." Methyl alcohol, they called "wood spirit"; ethyl alcohol, "wine spirit." Even today, alcoholic beverages are frequently referred to as "spirits." (Modern Arabs, from whose language the word "alcohol" was taken, call ethyl alcohol "spirit" from the English. This is a queer exchange.)

Bahala na," as the Filipinos say, which is an untranslatable phrase containing the same germ of philosophy as the Arabic "inshalla" or the Spanish "mañana" or the English "you must have me mixed up with somebody who gives a shit".

(On WWI:) A man of importance had been shot at a place I could not pronounce in Swahili or in English, and, because of this shooting, whole countries were at war. It seemed a laborious method of retribution, but that was the way it was being done. ... A messenger came to the farm with a story to tell. It was not a story that meant much as stories went in those days. It was about how the war progressed in German East Africa and about a tall young man who was killed in it. ... It was an ordinary story, but Kibii and I, who knew him well, thought there was no story like it, or one as sad, and we think so now. The young man tied his shuka on his shoulder one day and took his shield and his spear and went to war. He thought war was made of spears and shields and courage, and he brought them all. But they gave him a gun, so he left the spear and the shield behind him and took the courage, and went where they sent him because they said this was his duty and he believed in duty. ... He took the gun and held it the way they had told him to hold it, and walked where they told him to walk, smiling a little and looking for another man to fight. He was shot and killed by the other man, who also believed in duty, and he was buried where he fell. It was so simple and so unimportant. But of course it meant something to Kibii and me, because the tall young man was Kibii's father and my most special friend. Arab Maina died on the field of action in the service of the King. But some said it was because he had forsaken his spear.

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

He found forty, of which he only really liked two: "rose rot" and "to err so." See inbred girl; lie breeds grin; leering debris; greed be nil, sir; be idle re. rings; ringside rebel; residing rebel; etc. That's true. Much of the meter in Don Juan only works if you read Juan as syllabic." Spanish. Italian. German. French and English. Russian. Greek. Latin. Arabic.

It was like taking a hammer to the home I had built in the Arabic language word by word, over many years in Sudan and Saudi Arabia. My increasing strength in English correlated negatively with my Arabic. The more I felt at home in English, the less Arabic felt like one. So much so that learning a new language was to acquire a new wound. Multilingualism meant multi-wounding.

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

There are no words, not in English, Spanish, Arabic, or Hebrew, that have been invented to explain what it’s like to lose a child. The nightmarish heartache of it. The unexplainable trepidation that follows. No mother loses a child without believing she failed as a parent. No father loses a child without believing he failed to protect his family from pain. The child may be gone, but the yearsthe child were meant to live remain behind, solid in the mind like an aging ghost. The birthdays, the holidays, the last days of school—they all remain, circled in red lipstick on a calendar nailed to the wall. A constant shadow that grows, even in the dark. As I was saying…there are no words.

The murderers are supposed to have been Jewish revisionists, an extreme party that want to be rid of the English and set up a Jewish state. I don't know how long they think the Arabs would suffer a single Jew to exist once the English went." Jerusalem, Palestine, 7 September 1933

In my case, the effort for these years to live in the dress of Arabs, and to imitate their mental foundation, quitted me of my English self, and let me look at the West and its conventions with new eyes: they destroyed it all for me. At the same time I could not sincerely take on the Arab skin: it was an affectation only. Easily was a man made an infidel, but hardly might he be converted to another faith. I had dropped one form and not taken on the other, and has become like Mohammed's coffin in our legend, with a resultant feeling of intense loneliness in life, and a contempt, not for other men, but for all they do. Such detachment came at times to a man exhausted by prolonged physical effort and isolation. His body plodded on mechanically, while his reasonable mind left him, and from without looked down critically on him, wondering what that futile lumber did and why. Sometimes these selves would converse in the void; and then madness was very near, as I believe it would be near the man who could see things through the veils at once of two customs, two educations, two environments.

The children in my dreams speak in Gujarati turn their trusting faces to the sun say to me care for us nurture us in my dreams I shudder and I run. I am six in a playground of white children Darkie, sing us an Indian song! Eight in a roomful of elders all mock my broken Gujarati English girl! Twelve, I tunnel into books forge an armor of English words. Eighteen, shaved head combat boots - shamed by masis in white saris neon judgments singe my western head. Mother tongue. Matrubhasha tongue of the mother I murder in myself. Through the years I watch Gujarati swell the swaggering egos of men mirror them over and over at twice their natural size. Through the years I watch Gujarati dissolve bones and teeth of women, break them on anvils of duty and service, burn them to skeletal ash. Words that don't exist in Gujarati : Self-expression. Individual. Lesbian. English rises in my throat rapier flashed at yuppie boys who claim their people “civilized” mine. Thunderbolt hurled at cab drivers yelling Dirty black bastard! Force-field against teenage hoods hissing F****ing Paki bitch! Their tongue - or mine? Have I become the enemy? Listen: my father speaks Urdu language of dancing peacocks rosewater fountains even its curses are beautiful. He speaks Hindi suave and melodic earthy Punjabi salty rich as saag paneer coastal Kiswahili laced with Arabic, he speaks Gujarati solid ancestral pride. Five languages five different worlds yet English shrinks him down before white men who think their flat cold spiky words make the only reality. Words that don't exist in English: Najjar Garba Arati. If we cannot name it does it exist? When we lose language does culture die? What happens to a tongue of milk-heavy cows, earthen pots jingling anklets, temple bells, when its children grow up in Silicon Valley to become programmers? Then there's American: Kin'uh get some service? Dontcha have ice? Not: May I have please? Ben, mane madhath karso? Tafadhali nipe rafiki Donnez-moi, s'il vous plait Puedo tener….. Hello, I said can I get some service?! Like, where's the line for Ay-mericans in this goddamn airport? Words that atomized two hundred thousand Iraqis: Didja see how we kicked some major ass in the Gulf? Lit up Bagdad like the fourth a' July! Whupped those sand-niggers into a parking lot! The children in my dreams speak in Gujarati bright as butter succulent cherries sounds I can paint on the air with my breath dance through like a Sufi mystic words I can weep and howl and devour words I can kiss and taste and dream this tongue I take back.

in English and Arabic. Clearly, even personal shoppers had him pegged as a complete geek. The shopper also managed to find some supplies for our magic bags—blocks of wax, twine, even some papyrus and ink—though I doubt Bes explained to her what they were for. After she left, Bes, Carter and I ordered more food from room service. We sat on the deck and watched the afternoon go by. The breeze from the Mediterranean was cool and pleasant. Modern Alexandria stretched out to our left—an odd mix of gleaming high-rises, shabby, crumbling buildings, and ancient ruins. The shoreline highway was dotted with palm trees and crowded with every sort of vehicle from BMWs to donkeys. From our penthouse suite, it all seemed a bit unreal—the raw energy of the city, the bustle and congestion below —while we sat on our veranda in the sky eating fresh fruit and the last melting bits of Lenin’s head.

And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,

the essence of the message of Islam was always the same: have faith in one God and do good.

Beware to entertain strangers, thereby you may entertain an angel unawares...New Testament.

وإذا أنْتَ أثْبَتتَ أنَّ الكَلْبَ أوْفى مِنْكَ، فَأنا ما زِلْتُ إنْسانًا And if you have proven that dog is more loyal than you, I am still human

Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.

And there are some people who say: We believe in Allah and the last day; and they are not at all believers.

And your Allah is One Allah: There is no god but He, Most Gracious, Most Merciful.

Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.

In which language does "liberation" sound better? / In Arabic, tahrir, / or in English, rebirth?

He moved with a slow gait. I never saw him dance. He was a man who wrote, who interpreted the world. Wisdom grew out of being handed just the smallest sliver of emotion. A glance could lead to paragraphs of theory. If he witnessed a new knot among a desert tribe or found a rare palm, it would charm him for weeks. When we came upon messages on our travels – any wording, contemporary or ancient, Arabic on a mud wall, a note in English written in chalk on the fender of a jeep – he would read it and then press his hand upon it as if to touch its possible deeper meanings, to become as intimate as he could with the words.

People make mistakes. Sometimes you just need to stay hopeful and give it time.” He said something in Arabic, then added in English, “My mother always says that. It means, ‘What is coming is better than what has gone.

When you divorce women and they have ˹almost˺ reached the end of their waiting period, either retain them honourably or let them go honourably. But do not retain them ˹only˺ to harm them ˹or˺ to take advantage ˹of them˺.

Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.

books that Uncle bought in Odessa or acquired in Heidelberg, books that he discovered in Lausanne or found in Berlin or Warsaw, books he ordered from America and books the like of which exist nowhere but in the Vatican Library, in Hebrew, Aramaic, Syriac, classical and modern Greek, Sanskrit, Latin, medieval Arabic, Russian, English, German, Spanish, Polish, French, Italian, and languages and dialects I had never even heard of, like Ugaritic and Slovene, Maltese and Old Church Slavonic.

That's no pig," answered Hassan in English. "That's a goddamned monster." The pig stopped its rotting and looked up at them. "I mean. Wilbur is a fugging pig. Babe is a fugging pig. That thing was birthed from the loins of Iblis." (Arabic: Satan)

Someone muttered something in Arabic. Paul asked a young man who spoke some English to translate. “He says things must be serious in Syria: first they send young journalists, but now they send us a woman, a pensioner, and an idiot who wants to go back.

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.

In Fernand Braudel’s chastening phrase, ‘Europe is an Asian peninsula.’3 It is a given that Europeans underestimate the scale and resources and history of Asia – and do so recklessly. By looking at English’s Arabic connection, we can begin to correct this. Sugar

Later, when his desires had been satisfied, he slept in an odorous whorehouse, snoring lustily next to an insomniac tart, and dreamed. He could dream in seven languages: Italian, Spanic, Arabic, Persian, Russian, English and Portughese. He had picked up languages the way most sailors picked up diseases; languages were his gonorrhea, his syphilis, his scurvy, his ague,his plague. As soon as he fell asleep half the world started babbling in his brain, telling wondrous travelers' tales. In this half-discovered world every day brought news of fresh enchantments. The visionary, revelatory dream-poetry of the quotidian had not yet been crushed by blinkered, prosy fact. Himself a teller of tales, he had been driven out of his door by stories of wonder, and by one in particular, a story which could make his fortune or else cost him his life.

There is no rule that says we must translate a word as a word; we can translate a word as a phrase, or even as a sentence. The crucial point here is that we need to understand the source and nature of the difficulty in order to come up with viable translation candidates from which to choose.

So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.

The idea of mixing pigments and gum arabic together to make watercolor paint is very old. But at the beginning of the nineteenth century the English chemists W. Winsor and H. Newton were the first to add glycerin to the blend to make the paints maintain a semi-moist consistency when stored in paintboxes.

The Jewish state in Palestine, Theodor Herzl wrote, would be Europe’s bulwark against Asia: “We can be the vanguard of culture against barbarianism.”15 Writer Max Nordau believed the Jews would not lose their European culture in Palestine and adopt Asia’s inferior culture, just as the British had not become Indians in America, Hottentots in Africa, or Papuans in Australia. “We will endeavor to do in the Near East what the English did in India,” he said at an early Zionist Congress. “It is our intention to come to Palestine as the representatives of culture and to take the moral borders of Europe to the Euphrates River.

If you believe Isra—a Palestinian immigrant, with no job or education and four children to look after, and who didn’t even speak English well—if you believe she had a choice, then that speaks volumes about the amount of choice a bright, educated Arab American girl like yourself has.” Sarah shot Deya a playful smile. “Don’t you think?

The nature of the Arabic language meant that a precise translation of the Koran was unobtainable. I found myself referring to two quite different English interpretations—George Sale’s for a feel for the poetry of the work, and Mohammed Marmaduke Pickthall’s for a clearer sense of what the text actually said about sex and marriage, work and holy war.

are starting to lock them up inside the death camps. This is beyond imagining. “My uncle is right,” Aliza said. “Quotas and blockades will not stop us. And the truth is, the English have always preferred the Arabs to the Jews. In fact, they are anti-Semites, though there are exceptions, of course,” she said. “Like our little commandant here in Atlit. “But enough politics for today,” she said, getting to her feet. “I’m going over to the kitchen and see if I can get a lemon or an orange so I can show you how to give an injection.” She put her hand under Leonie’s chin and smiled. “I suppose you’ll get married right away. But it’s always good to have a trade, just in case.” Leonie watched her go, overwhelmed by affection. Aliza seemed happiest when she was taking care of others, or telling them what to do. She never complained and seemed content with her life. Leonie wondered about the heavy gold earrings that she wore every day—her only adornment. Maybe they were a gift from her husband, or perhaps they had belonged to her mother. Aliza never mentioned

Azita Ghahreman, is an Iranian poet.[1] She was born in Iran in 1962. She has written four books in Persian and one book in Swedish. She has also translated American poetry. She is a member of the Iranian Writers Association and International PEN. She has published four collections of poetry: Eve's Songs (1983), Sculptures of Autumn (1986), Forgetfulness is a Simple Ritual (1992) and The Suburb of Crows (2008), a collection reflecting on he exile in Sweden (she lives in an area called oxie on the outskirts of Malmö) that was published in both Swedish and Persian. Her poems directly address questions of female desire and challenge the accepted position of women. A collection of Azita's work was published in Swedish in 2009 alongside the work of Sohrab Rahimi and Christine Carlson. She has also translated a collection of poems by the American poet and cartoonist, Shel Silverstein, into Persian, The Place Where the Sidewalk Ends (2000). And she has edited three volumes of poems by poets from Khorasan, the eastern province of Iran that borders Afghanistan and which has a rich and distinctive history. Azita's poems have been translated into German, Dutch, Arabic, Chinese, Swedish, Spanish, Macedonian, Turkish, Danish, French and English. A new book of poetry, Under Hypnosis in Dr Caligari's Cabinet was published in Sweden in April 2012. [edit]Books Eva's Songs, (persian)1990 Autumn Sculptures,(persian) 1995 Where the sidewalk ends, Shell Silverstein(Translated to Persian with Morteza Behravan) 2000 The Forgetfulness has a Simple Ceremony,(persian) 2002 Here is the Suburb of Crows,(persian) 2009 four Poetry books ( collected poems 1990-2009 in Swedish), 2009 under hypnosis in Dr kaligaris Cabinet, (Swedish) 2012 Poetry Translation Center London( collected poems in English) 2012

English, unlike Arabic, was not a poetic language. English had been cobbled together by too many unknown parents, too many unsure users. English lacked the single word that differentiated an attacking lion from one at rest. Nor did English have the capacity to relay the succinct, linguistic separation of a maternal uncle from a paternal one. English was not a thoughtful language.

Professional wrestling is simply the most modern interpretation of an ancient tradition of stylized verbal battles between enemies.  From the time that Homer recorded the Iliad, the emergence of what Scottish scholars call ‘flyting’—” “That would be a verbal battle preceding a physical one, but considered equally as important to the overall outcome,” Carwyn interjected.   “Exactly.  Throughout world myth, warriors have engaged in a verbal struggle that is as symbolically important as the battle itself.  You can see examples in early Anglo-Saxon literature—” “You’ve read Beowulf, haven’t you, English major?” Giovanni glanced at the priest, but continued in his most academic voice.  “Beowulf is only one example, of course.  The concept is also prevalent in various Nordic, Celtic, and Germanic epic traditions.  Even Japanese and Arabic literature are rife with examples.”  “Exactly.”  Carwyn nodded along.  “See, modern professional wrestling is following in a grand epic tradition.  Doesn’t matter if it’s staged, and it doesn’t matter who wins, really—” “Well, I don’t know about—” “What matters,” Carwyn shot his friend a look before he continued, “is that the warriors impress the audience as

Listen: my father speaks Urdu language of dancing peacocks rosewater fountains even its curses are beautiful. He speaks Hindi suave and melodic earthy Punjabi salty rich as saag paneer coastal Kiswahili laced with Arabic, he speaks Gujarati solid ancestral pride. Five languages five different worlds yet English shrinks him down before white men who think their flat cold spiky words make the only reality.

The English were luckier in their drugs, too: long habituated to alcohol, they were roused from inebriation in the seventeenth century by American tobacco, Arabic coffee and Chinese tea. They got the stimulation of the coffee house, part café, part stock exchange, part chat-room;47 the Chinese ended up with the lethargy of the opium den, their pipes filled by none other than the British East India Company.

O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people.

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

Today, Arabic numerals are in use pretty much around the world, while the words with which we name numbers naturally differ from language to language. And, as Dehaene and others have noted, these differences are far from trivial. English is cumbersome. There are special words for the numbers from 11 to 19 and for the decades from 20 to 90. This makes counting a challenge for English-speaking children, who are prone to such errors as “twenty-eight, twenty-nine, twenty-ten, twenty-eleven.” French is just as bad, with vestigial base-twenty monstrosities, like quatre-vingt-dix-neuf (four twenty ten nine) for 99. Chinese, by contrast, is simplicity itself; its number syntax perfectly mirrors the base-ten form of Arabic numerals, with a minimum of terms. Consequently, the average Chinese four-year-old can count up to forty, whereas American children of the same age struggle to get to fifteen. And the advantages extend to adults. Because Chinese number words are so brief—they take less than a quarter of a second to say, on average, compared with a third of a second for English—the average Chinese speaker has a memory span of nine digits, versus seven digits for English speakers. (Speakers of the marvelously efficient Cantonese dialect, common in Hong Kong, can juggle ten digits in active memory.)

(agreement) وَقَّعَ عَقْدَ إيجارٍ to sign a lease أَبْرَمَ \ أَلْغى عَقْدَ إيجارٍ to conclude/terminate a lease (سِعْر) — rent إيجار مُرْتَفِع \ قَليل a high/low rent الإيجار الصافي base rent إيجار مُتَرَتِّب back rent زِيادة \ رَفْع الإيجارِ rent increase دَفَعَ الإيجارَ to pay the rent إيجاريّ /ʼījāriyy/ ‹أجر› adjective rental قيمة إيجاريّة rental value تَأْجير /taʼjīr/ ‹أجر› noun leasing, letting (British) شَرِكة تَأْجيرٍ leasing company

Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.

Translation is often seen as something that anyone who is fluent in two languages can do; one simply reads a text in the source language and somehow comes up with an equivalent text in the target language. Common misconceptions of translation such as this can go as far as to treat it as an art form, a view that chooses to ignore the fact that art also requires extensive training and deep knowledge of methods and techniques. It only takes a few minutes of trying to translate a text to make one realize that such views could not be further from the truth. Translation, as we will see in this book, is a complex process that follows a scientific method, whereby we analyze the source text to determine its communicative functions; to identify functional equivalence problems; to apply translation strategies to generate target language candidates, or hypotheses; and to finally test them to assess their validity.

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).

Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.

Words are philosophies. We have to assume that each is purposeful about its contradictions, that each word means what it says. The English word “demonstration” has at least two meanings: one refers to the public act of protest—to march, rally, declare or express an opinion—and the other is to do with showing, with making something manifest or apparent in order to instruct or display. The Arabic muthahara, the Persian tathaharat, the French manifestation, the Italian manifestazione and the Spanish manifestación—all, regardless of their variant linguistic roots, agree that in a demonstration there are at least these two sides: one concerned with making something apparent and the other with objection. Several other languages have come to the same conclusion. This seems to make perfect sense: one could argue that in order to protest one needs to make something clear. By the same token the need to exhibit is an act against oblivion, a resistance to emptiness; that art and death exist at opposite ends of the spectrum.

Average Egyptians take pride in their pharaonic history, but there’s also a disconnect, because the tradition of the Islamic past is stronger and more immediate. This is captured perfectly by the design of Egypt’s currency. Every denomination follows the same pattern: On one side of a bill, words are in Arabic, and there’s an image of some famous Egyptian mosque. The other side pairs English text with a pharaonic statue or monument. The implication is clear: the ancients belong to foreigners, and Islam belongs to us.

In my case, the efforts for these years to live in the dress of Arabs, and to imitate their mental foundation, quitted me of my English self, and let me look at the West and its conventions with new eyes: they destroyed it all for me. At the same time I could not sincerely take on the Arab skin: it was an affectation only… Sometimes these selves would converse in the void; and then madness was very near, as I believe it would be near the man who could see things through the veils at once of two customs, two educations, two environments.

In this sense, English is the world’s way of communicating interculturally just as the Christian calendar is the world’s way of tracking time, Arabic numbers are the world’s way of counting, and the metric system is, for the most part, the world’s way of measuring. The use of English in this way, however, is intercultural communication; it presupposes the existence of separate cultures. A lingua franca is a way of coping with linguistic and cultural differences, not a way of eliminating them. It is a tool for communication not a source of identity and community

Outside the study hall the next fall, the fall of our senior year, the Nabisco plant baked sweet white bread twice a week. If I sharpened a pencil at the back of the room I could smell the baking bread and the cedar shavings from the pencil.... Pretty soon all twenty of us - our class - would be leaving. A core of my classmates had been together since kindergarten. I'd been there eight years. We twenty knew by bored heart the very weave of each other's socks.... The poems I loved were in French, or translated from the Chinese, Portuguese, Arabic, Sanskrit, Greek. I murmured their heartbreaking sylllables. I knew almost nothing of the diverse and energetic city I lived in. The poems whispered in my ear the password phrase, and I memorized it behind enemy lines: There is a world. There is another world. I knew already that I would go to Hollins College in Virginia; our headmistress sent all her problems there, to her alma mater. "For the English department," she told me.... But, "To smooth off her rough edges," she had told my parents. They repeated the phrase to me, vividly. I had hopes for my rough edges. I wanted to use them as a can opener, to cut myself a hole in the world's surface, and exit through it. Would I be ground, instead, to a nub? Would they send me home, an ornament to my breed, in a jewelry bag?

The fact that the descent of the Quran led not only to the foundation of one of the world’s great civilizations, but also to the creation of one of the major scientific, philosophical, and artistic traditions in global history was not accidental. Without the advent of the Quran, there would have been no Islamic sciences as we know them, sciences that were brought later to the West and we therefore would not have words such as “algebra,” “algorithm,” and many other scientific terms of Arabic origin in English. Nor would there be the Summas of St. Thomas Aquinas, at least in their existing form, since these Summas contain so many ideas drawn from Islamic sources.

Mucize Mülteci (Divine Refugee Sonnet) Call me misafir, call me göçmen, This heart of mine is always migrant. Şan ve şöhrete ben muhtaç değilim, Benim derdim dünya, dünya dermanım. Call me gypsy, or call me refugee, This heart of mine is always migrant. I've got no use for silicon or gold, World is my bane, world, my ointment. In Sanskrit I am Abhijit, In English I am Victor. In Arabic I am Ghalib, In History I am Reformer. Call me whatever you like, Befitting your culture. I have no reservations, Above my human nature. So many tongues, as many names - Some call agua, some call pani. Conquer the tongue, spirit is the same - Some dub it divine, I live as humanity.

The papers always referred to the strikers as foreign; as Chinamen, Indians, Arabs, and Africans. (Never mind Professor Craft.) They were never Oxfordians, they were never Englishmen, they were travellers from abroad who had taken advantage of Oxford’s good graces, and who now held the nation hostage. Babel had become synonymous with foreign, and this was very strange, because before this, the Royal Institute of Translation had always been regarded as a national treasure, a quintessentially English institution. But then England, and the English language, had always been more indebted to the poor, the lowly, and the foreign than it cared to admit. The word vernacular came from the Latin verna, meaning ‘house slave’; this emphasized the nativeness, the domesticity of the vernacular language. But the root verna also indicated the lowly origins of the language spoken by the powerful; the terms and phrases invented by slaves, labourers, beggars, and criminals – the vulgar cants, as it were – had infiltrated English until they became proper. And the English vernacular could not properly be called domestic either, because English etymology had roots all over the world. Almanacs and algebra came from Arabic; pyjamas from Sanskrit, ketchup from Chinese, and paddies from Malay. It was only when elite England’s way of life was threatened that the true English, whoever they were, attempted to excise all that had made them.

In the Middle Ages, the Elements was translated into Arabic three times. The first of these translations was carried out by al-Hajjaj ibn Yusuf ibn Matar, at the request of Caliph Harun ar-Rashid (ruled 786 - 809), who is familiar to us through the stories in The Arabian Nights. The Elements was first made known in Western Europe through Latin translations of Arabic versions. English Benedictine monk Adelard of Bath (ca. 1070 - 1145), who according to some stories was traveling in Spain disguised as a Muslim student, got hold of an Arabic text and completed the translation into Latin around 1120. This translation became the basis of all editions in Europe until the sixteenth century. Translations into modern languages followed.

To really understand it, you'll need to know a lot," he said. "To understand the stories of the Prophets in it, you need to know your Bible stories." I gulped. My knowledge of the Bible was cobbled together from Renaissance paintings and reading Paradise Lost in sophomore English. To understand the text, you need to understand the context, the Sheikh continued. To make sense of the rules it sets down, you need to understand Arab society during the age it was revealed: "So if you don't know the customs and traditions of the Prophet Muhammad's time, you can't make sense of it." My background in seventh-century Arabia was rudimentary, and my Arabic nonexistent. The Sheikh beamed as he reached for his coat. "And of course, if you're lazy, you can't make sense of it.

Tigris. A young soldier said, ‘I want to tell you a story.’ When he was ten years old, he said, the Americans invaded. Between his school and his home in Baghdad sprang up an American checkpoint. At first he was scared of them. But then he found they were friendly. Every day after classes he’d go there and spend two hours with the soldiers. They fed him, played with him, showed him pictures of their children. He taught them Arabic words, they taught him English words. He loved them. They loved him. Even now, he thought of them every day. I looked at him expectantly. ‘That’s all,’ he said. ‘That’s my story.’ I asked whether he was glad America had come all those years ago. The stupidity of the question occurred to me only as it left my mouth. ‘No,’ he said, smiling.

ابيضّ شعر يوسف في عمر السابعة حين شاهد الثلج يهدم حجرة أخيه الأكبر، فيسقط السقف عليه وزوجته وتوأميه، الأجساد الأربعة يراها يوسف بعد ذلك ممدة على السرير الحديد في القبو. وتظلّ تزوره في أحلامه حتى عمرٍ متقدّمة. كان يقضي يومه متأملاً ويفكّر إمّا مُعلّقًا على غصن التينة ومأرجحًا أحد ساقيه، أو تحت ظلّ شجرة التوت بجوار قبر أمّه سارة.تعلّم يوسف إبراهيم خاطر جابر الكتابة، أراد أن يشغله والده عن ساعات التفكير الطويلة. “تعلّم يوسف كيف يكتب اسمه، تعلّم كيف يكتب الأرقام، تعلّم كيف يكتب “الله جلّ جلاله” تعلّم كيف يكتب إبراهيم بالألف الطويلة كشجرة في الوسط، تعلّم كيف يكتب سارة بالراء التي تكرج كالمياه من “هارب قناة المير” وبالتاء المربوطة التي نلفظها كالألف بعد راء إبراهيم، تعلّم كيف يكتب نور الدين، وأحسّ حين كتب اسم أخيه الصغير أنه يسمع صوت بكاءه خارجًا من الحروف”. كان يمرر يده على الحروف بعد أن يكتبها فيشعر أنها تتنفس تحت أصابعه.

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

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.

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

Consider, for example, how the following verse (4:34) regarding the obligations of men toward women has been rendered into English by two different but widely read contemporafirst is from the Princeton edition, translated by Ahmed Ali; the second is from Majid Fakhry’s translation, published by New York University: Men are the support of women [qawwamuna ‘ala an-nisa] as God gives some more means than others, and because they spend of their wealth (to provide for them). . . . As for women you feel are averse, talk to them suasively; then leave them alone in bed (without molesting them) and go to bed with them (when they are willing). Men are in charge of women, because Allah has made some of them excel the others, and because they spend some of their wealth. . . . And for those [women] that you fear might rebel, admonish them and abandon them in their beds and beat them [adribuhunna]. Because of the variability of the Arabic language, both of these translations are grammatically, syntactically, and definitionally correct. The phrase qawwamuna ‘ala an-nisa can be understood as “watch over,” “protect,” “support,” “attend to,” “look after,” or “be in charge of” women. The final word in the verse, adribuhunna, which Fakhry has rendered as “beat them,” can equally mean “turn away from them,” “go along with them,” and, remarkably, even “have consensual intercourse with them.” If religion is indeed interpretation, then which meaning one chooses to accept and follow depends on what one is trying to extract from the text: if one views the Quran as empowering women, then Ali’s; if one looks to the Quran to justify violence against women, then Fakhry’s.translators of the Quran.