Famous Als Quotes

Karl Marx famously called religion 'the opiate of the masses'. Buddhism, particularly as it is popularly practiced, promises improvement through karma. Islam and Christianity promise eternal life to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'a al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.

Most people, when directly confronted by evidence that they are wrong, do not change their point of view or course of action but justify it even more tenaciously. Even irrefutable evidence is rarely enough to pierce the mental armor of self-justification. When we began working on this book, the poster boy for "tenacious clinging to a discredited belief" was George W. Bush. Bush was wrong in his claim that Saddam Hussein had weapons of mass destruction, he was wrong in claiming that Saddam was linked with Al Qaeda, he was wrong in predicting that Iraqis would be dancing joyfully in the streets to receive the American soldiers, he was wrong in predicting that the conflict would be over quickly, he was wrong in his gross underestimate of the financial cost of the war, and he was most famously wrong in his photo-op speech six weeks after the invasion began, when he announced (under a banner reading MISSION ACCOMPLISHED) that "major combat operations in Iraq have ended.

A famous aphorism tells us, „The Sufi is the child of the moment“ (as-sufi ibn al-waqt). One of its meanings is that the true Sufi lives in the constant awareness that his self is nothing but what he is at the present moment. And since each present moment is unique, each moment of the self is unique. In some Sufi texts, each moment is called a nafas, a „breath.“ The Sufis are then called „the folk of the breaths“ (ahl al-anfas), because they live in full awareness of the uniqueness of the nafs at each nafas, each breath, each instant. (p. 55-56)

From the time of the birth of the madhabs around the second century until now, an overwhelming majority of the Umma (Muslim nation) has been following them. In fact, for hundreds of years, there was not a single Scholar worth the name except that he belonged to one of the madhabs including Al-Shaykh Ibn Taymiyya and his most famous student Ibn Al-Qayyim who were both followers of the Hanbali school.

Shaykha Sultana al-Zubaydiyya Shaykha Sultana al-Zubaydiyya, famous scholar and saint, was the dauther of 'Ali al-Zubaydi, a man belonging to the martial Zubaydi clan of the tribe of Bani Haritha, itself an offshoot of the major tribe of Kinda, one of the most ancient and best known tribes of Southern Yemen. [...] she became known as the Rabi'a of Hadramawt. [...] Shaykha Sultana became so engrossed in her spiritual pursuits that she never found it in herself to marry and beget children as was expected of her. Instead, she visited all the great men of the valley, sitting at the back of the mosques where the gatherings were held, and listening intently until she became well known and greatly respected by them. Mostafa al-Badawi, A blessed Valley, Volume One, Wadi Hadramawt & the Alawi Tradition, Chapter 10, S. 95-97

Much of the public was convinced that the CIA was capable and willing to do so. Thus began the famous 444-day American hostage crisis. Americans who knew little of the events of 1953 were mystified; Iranians were not. The specter of coup had come to haunt U.S.-Iranian relations. Similarly, on March 5, 1981, when more than 100,000 gathered at Tehran University to commemorate Mossadeq’s death and call for the establishment of a democratic rather than an Islamic republic, Hojjat al-Islam Ali Khamenie—Khomeini’s future successor—declared ominously: “We are not liberals, like Allende, willing to be snuffed out by the CIA.

Two of the most famous Baghdadi scholars, the philosopher Al-Kindi and the mathematician Al-Khawarizmi, were certainly the most influential in transmitting Hindu numerals to the Muslim world. Both wrote books on the subject during al-Ma'mun's reign, and it was their work that was translated into Latin and transmitted to the West, thus introducing Europeans to the decimal system, which was known in the Middle Ages only as Arabic numerals. But it would be many centuries before it was widely accepted in Europe. One reason for this was sociological: decimal numbers were considered for a long time as symbols of the evil Muslim foe.

Vice President Gore, Richard Clarke, and Madeleine Albright were “strong support[ers]” of the program, joining in President Clinton’s “intense” interest in it.5 Egypt’s most famous terrorist, Talaat Fouad Qassem, was “seized in Croatia, flown to the USS Adriatic, a navy warship, interrogated, then flown to Egypt for [torture and] execution.”6 Egypt’s secret police, the Gihaz al-Mukhabarat al-Amma, is widely known for its brutal torture regime, “real Macho interrogation . . . enhanced interrogation techniques on steroids” and was used by both Presidents Bush and Clinton.7 Congress attempted to end this program in 1998. The Foreign Affairs Reform and Restructuring Act slipped in a passage making it the policy of the United States not to “expel, extradite, or otherwise effect the involuntary return of any person to a country in which there are substantial grounds for believing the person would be in danger of being subjected to torture, regardless of whether the person is physically present in the United States.”8 Clinton vetoed the bill in late October,

One famous female Sufi mystic and religious teacher was Rabi-’ah al-’ Ada-wiyyah (712‒801), who after a girlhood in slavery fled to the desert, where she rejected all offers of marriage and devoted herself to prayer and scholarship. Although the most distinguished of women Sufis, Rabi-’ah was not unique, since Sufism gave all women the chance to attain a holy dignity

Al-Qaeda is on our side in Syria,” Jake Sullivan, foreign policy advisor to US Secretary of State Hillary Clinton, famously wrote to his boss via email on February 12, 2012. The US public was unaware of this.

Deep down, Story Easton knew what would happen if she attempted to off herself—she would fail It was a matter of probability. This was not a new thing, failure. She was, had always been, a failure of fairy-tale proportion. Quitting wasn’t Story’s problem. She had tried, really tried, lots of things during different stages of her life—Girl Scours, the viola, gardening, Tommy Andres from senior year American Lit—but zero cookie sales, four broken strings, two withered azalea bushes, and one uniquely humiliating breakup later, Story still had not tasted success, and with a shriveled-up writing career as her latest disappointment, she realized no magic slippers or fairy dust was going to rescue her from her Anti-Midas Touch. No Happily Ever After was coming. So she had learned to find a certain comfort in failure. In addition to her own screw-ups, others’ mistakes became cozy blankets to cuddle, and she snuggled up to famous failures like most people embrace triumph. The Battle of Little Bighorn—a thing of beauty. The Bay of Pigs—delicious debacle. The Y2K Bug—gorgeously disappointing fuck-up. Geraldo’s anti-climactic Al Capone exhumation—oops! Jaws III—heaven on film. Tattooed eyeliner—eyelids everywhere, revolting. Really revolting. Fat-free potato chips—good Lord, makes anyone feel successful.

The name typically translates into an anatomical part of the constellation being described. Famous ones on the list (along with their loose translations) include: Rigel (Al Rijl, “foot”) and Betelgeuse (Yad al Jauza, “hand of the great one”—in modern times drawn as the armpit), the two brightest stars in the constellation Orion; Altair (At-Ta’ir, “the flying one”), the brightest star in the constellation Aquila, the eagle; and the variable star Algol (Al-Ghul, “the ghoul”), the second brightest star in the constellation Perseus, referring to the blinking eye of the bloody severed head of Medusa held aloft by Perseus.

Saints, unknown to early Islam, became numerous in Sufism. One of the earliest was a woman, Rabia al-Adawiyya of Basra (717-801). Sold as a slave in youth, she was freed because her master saw a radiance above her head while she prayed. Refusing marriage, she lived a life of self-denial and charity. Asked if she hated Satan, she answered, "My love for God.1eaves me no room for hating Satan." Tradition ascribes to her a famous Sufi saying: "0 God! Give to Thine enemies whatever Thou hast assigned to me of this world's goods, and to Thy friends whatever Thou hast assigned to me in the life to come; for Thou Thyself art sufficient for me.

Writers' trousers are famously unpredictable in many ways, but I haven't met another author whose trousers simply disintegrated en route to a reading. There I was, young and nervous and not wearing a frock due to poor body image issues, stuck on a late afternoon train, leafing through my notes in a preparatory way and yet also feeling, somehow, chilly.

Imam al-Qarāfī differentiates between the hope inherent in the Arabic word rajā’ and the hope implied by taṭwīl al-’amal. The Qur’an praises one who hopes for God and meeting Him in the Hereafter: “Say [O Muḥammad], ‘I am but a man like yourselves, but to whom it is revealed that your God is but one God. So whoever hopes to meet his Lord, let him do righteous deeds and never associate anyone with the worship of his Lord’” (QUR’AN , 18:110). A famous hadith narrated from ʿĀ’ishah relates that the Prophet said, “Whoever loves to meet God is one whom God also loves to meet.” And ʿĀ’ishah asked, “O Messenger of God, what about disliking death?” He replied, “It is natural to dislike death, but ultimately meeting God is something the believer seeks and looks forward to.” This kind of hope is known as rajā’. It is hope coupled with sincere effort to achieve what one hopes for.

Ibn Khaldūn is frequently called the world’s first sociologist. To use a phrase often applied to 19th-century European thinkers, he tried to uncover the ‘motor of history’. Hegel famously found this motor in the dialectical movement of ideas; Marx found it in the internal contradictions of the economic order. Ibn Khaldūn found it in the dynamics of al ‘așabiyyah, a term usually translated as “group-feeling,” “esprit de corps,” or “spirit of kinship.

On September 11th 2001, bin Laden, al Qaeda, and his co-conspirators attacked the United States. During these attacks, suicide bombers struck the famous Twin Towers of the World Trade Center and the Pentagon, killing nearly three thousand people on American soil.1 It was hailed as a second Pearl Harbor, except the kamikaze pilots came at the start of the war rather than the end. America would react much like it did after Pearl Harbor. War hysteria reared its ugly head as freedom vanilla replaced French vanilla in cafeterias in the style of Wilsonesque-nomenclature propaganda.2 Civil rights and natural rights would be openly assaulted by a government sworn to protect them in one of the longest wars in American history. Randolph Bourne’s decried jingoism would return to the sounds of trumpets blaring and the sight of flags waving. The familiar phrase “Remember the Lusitania,” which became “Remember Pearl Harbor,” became “Remember 9/11.” Anti-Muslim and anti-Arab sentiment filled the country as America waxed hysterical, crying for “us” to “get those towelheads.

Italian cuisine is the most famous and beloved cuisine in the world for a reason. Accessible, comforting, seemingly simple but endlessly delicious, it never disappoints, just as it seems to never change. It would be easy to give you, dear reader, a book filled with the al dente images of the Italy of your imagination. To pretend as if everything in this country is encased in amber. But Italian cuisine is not frozen in time. It's exposed to the same winds that blow food traditions in new directions every day. And now, more than at any time in recent or distant memory, those forces are stirring up change across the country that will forever alter the way Italy eats. That change starts here, in Rome, the capital of Italy, the cradle of Western civilization, a city that has been reinventing itself for three millennia- since, as legend has it, Romulus murdered his brother Remus and built the foundations of Rome atop the Palatine Hill. Here you'll find a legion of chefs and artisans working to redefine the pillars of Italian cuisine: pasta, pizza, espresso, gelato, the food that makes us non-Italians dream so ravenously of this country, that makes us wish we were Italians, and that stirs in the people of Italy no small amount of pride and pleasure.

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?

Maj. Gen. Smedley D. Butler, often regarded as the most famous decorated US army officer of the early twentieth century, wrote a book after World War I aptly called War Is a Racket. Upon retirement in the 1930s, he gave speeches around the country to spread his message—a message that sheds light upon the hidden internal dialogue underlying US military history. In 1935, Butler boldly stated: I spent 33 years and four months in active military service and during that period I spent most of my time as a high class muscle man for Big Business, for Wall Street and the bankers. In short, I was a racketeer, a gangster for capitalism. I helped make Mexico and especially Tampico safe for American oil interests in 1914. I helped make Haiti and Cuba a decent place for the National City Bank boys to collect revenues in. I helped in the raping of half a dozen Central American republics for the benefit of Wall Street. I helped purify Nicaragua for the International Banking House of Brown Brothers in 1902–1912. I brought light to the Dominican Republic for the American sugar interests in 1916. I helped make Honduras right for the American fruit companies in 1903. In China in 1927 I helped see to it that Standard Oil went on its way unmolested. Looking back on it, I might have given Al Capone a few hints. The best he could do was to operate his racket in three districts. I operated on three continents.

What if I’m in Slytherin?” The whisper was for his father alone, and Harry knew that only the moment of departure could have forced Albus to reveal how great and sincere that fear was. Harry crouched down so that Albus’s face was slightly above his own. Alone of Harry’s three children, Albus had inherited Lily’s eyes. “Albus Severus,” Harry said quietly, so that nobody but Ginny could hear, and she was tactful enough to pretend to be waving to Rose, who was now on the train, “you were named for two headmasters of Hogwarts. One of them was a Slytherin and he was probably the bravest man I ever knew.” “But just say--” “--then Slytherin House will have gained an excellent student, won’t it? It doesn’t matter to us, Al. But if it matters to you, you’ll be able to choose Gryffindor over Slytherin. The Sorting Hat takes your choice into account.” “Really?” “It did for me,” said Harry. He had never told any of his children that before, and he saw the wonder in Albus’s face when he said it. But now the doors were slamming all along the scarlet train, and the blurred outlines of parents were swarming forward for final kisses, last-minute reminders. Albus jumped into the carriage and Ginny closed the door behind him. Students were hanging from the windows nearest them. A great number of faces, both on the train and off, seemed to be turned toward Harry. “Why are they all staring?” demanded Albus as he and Rose craned around to look at the other students. “Don’t let it worry you,” said Ron. “It’s me. I’m extremely famous.” Albus, Rose, Hugo, and Lily laughed. The train began to move, and Harry walked alongside it, watching his son’s thin face, already ablaze with excitement.

But Dr. Hyde was telling a different story, one that I'd skipped. "Karl Marx famously called religion 'the opiate of the masses'. Buddhism, particularly as it is popularly practiced, promises improvement through karma. Islam and Christianity promise eternal paradise to the faithful. And that is a powerful opiate, certainly, the hope of a better life to come. But there's a Sufi story that challenges the notion that people believe only because they need an opiate. Rabe'al-Adiwiyah, a great woman saint of Sufism, was seen running through the streets of her hometown, Basra, carrying a torch in one hand and a bucket of water in the other. When someone asked her what she was doing, she answered, 'I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.

Carbonara: The union of al dente noodles (traditionally spaghetti, but in this case rigatoni), crispy pork, and a cloak of lightly cooked egg and cheese is arguably the second most famous pasta in Italy, after Bologna's tagliatelle al ragù. The key to an excellent carbonara lies in the strategic incorporation of the egg, which is added raw to the hot pasta just before serving: add it when the pasta is too hot, and it will scramble and clump around the noodles; add it too late, and you'll have a viscous tide of raw egg dragging down your pasta. Cacio e pepe: Said to have originated as a means of sustenance for shepherds on the road, who could bear to carry dried pasta, a hunk of cheese, and black pepper but little else. Cacio e pepe is the most magical and befuddling of all Italian dishes, something that reads like arithmetic on paper but plays out like calculus in the pan. With nothing more than these three ingredients (and perhaps a bit of oil or butter, depending on who's cooking), plus a splash of water and a lot of movement in the pan to emulsify the fat from the cheese with the H2O, you end up with a sauce that clings to the noodles and to your taste memories in equal measure. Amatriciana: The only red pasta of the bunch. It doesn't come from Rome at all but from the town of Amatrice on the border of Lazio and Abruzzo (the influence of neighboring Abruzzo on Roman cuisine, especially in the pasta department, cannot be overstated). It's made predominantly with bucatini- thick, tubular spaghetti- dressed in tomato sauce revved up with crispy guanciale and a touch of chili. It's funky and sweet, with a mild bite- a rare study of opposing flavors in a cuisine that doesn't typically go for contrasts. Gricia: The least known of the four kings, especially outside Rome, but according to Andrea, gricia is the bridge between them all: the rendered pork fat that gooses a carbonara or amatriciana, the funky cheese and pepper punch at the heart of cacio e pepe. "It all starts with gricia.

Mom knew everyone’s name. She’d whisper it to me before they got to the bottom of the steps. Foreign princes and dignitaries, real estate moguls and politicians, actors. There was even a famous vlogger here, a big donor for the ALS clinical trials Royaume was doing.

I could never outshine you.” This dark, mysterious man had become my brightest light. With a slight grin, I pulled back. “Besides, I’m not sure I could pull off all those growly screams you’re so famous for.” Deep, seductive laughter rolled from him, and he hugged me closer, wrapping a single hand in my hair and murmuring low. “You scream just fine, baby. Just make sure what you’re screaming is my name.

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

He wrote English tracts, of which the most famous was The Wicket, which were passed from hand to hand. Finally, with his students he took the tremendous step of having the Bible translated into English. “Cristen men and wymmen, olde and yonge, shulden studie fast in the Newe Testament, for it is of ful autorite, and opyn to undirstonding of simple men, as to the poyntis that be moost nedeful to salvacioun. …Each place of holy writ, both opyn and derk, techith mekenes and charite; and therfore he that kepith mekenes and charite hath the trewe undirstondyng and perfectioun of al holi writ. …Therefore no simple man of wit be aferd unmesurabli to studie in the text of holy writ… and no clerk be proude of the verrey undirstondyng of holy writ, for why undirstonding of hooly writ with outen charite that kepith Goddis [be]heestis, makith a man depper dampned… and pride and covetise of clerkis is cause of her blindnees and eresie, and priveth them fro verrey undirstondyng of holy writ.

As I write this, I hear about an airstrike on Karmel Tower. The building takes its name from the famous high school, opposite it, which in turn is named after the great Carmel Mountain that stands above Haifa. The impressive tower was hit from more than one side. Many media centres and offices are located in the tower. The Israeli’s always go for these kind of buildings: new, impressive, exciting hubs of development and investment. I remember the destruction of Basha Tower, al-Shorouk Tower, and of course the Italian complex in 2014. The aim is always to send us back in time, to make the city look poor and ugly again.

This, then, I believe to be,—will you not admit it to be,—the woman's true place and power? But do not you see that to fulfill this, she must—as far as one can use such terms of a human creature—be incapable of error? So far as she rules, all must be right, or nothing is. She must be enduringly, incorruptibly good; instinctively, infallibly wise—wise, not for self-development, but for self-renunciation: wise, not that she may set herself above her husband, but that she may never fail from his side: wise, not with the narrowness of insolent and loveless pride, but with the passionate gentleness of an infinitely variable, because infinitely applicable, modesty of service—the true changefulness of woman. In that great sense—"La donna è mobile," not "Qual piúm' al vento"; no, nor yet "Variable as the shade, by the light quivering aspen made"; but variable as the light, manifold in fair and serene division, that it may take the color of all that it falls upon, and exalt it. 70.

in the words of a famous philosopher who's name escapes me: Fuck 'em, and fuck 'em sideways.

The most obvious influence of her home and its water gardens is perhaps the gloriette – the small structure which juts out into the water from the main castle at Leeds Castle, which may almost be a tribute to the famous garden of Ismail al-Mamun at Toledo. But also her garden at Westminster boasted a lead-lined pond, overlooked by an oriel window and filled by pipes from the river (hence running water rather than a static pond). There is also mention of a water channel at the Queen’s Garden at Wolvesey Castle in Winchester.

And then, one night, onstage, just like that, it happened. The power of expression was revealed to me, in a way it never had before. I wasn’t even searching for it. That’s the beauty of these things. You’re not looking for it. I’m opening my mouth and I’m understanding somehow that I can speak. Words are coming out, and they’re the words of Strindberg, but I’m saying them as though they’re mine. The world is mine, and my feelings are mine, and they’re going beyond the South Bronx. I left the familiar. I became a part of something larger. I found that there was more to me, a feeling that I belonged to a whole world and not just to one place. I’m thinking to myself, What is this? It feels as though I’m lifting off the ground. I thought, Yes, this is it. It’s right there and I can reach out and touch it. This is out there, and this is what I know now is possible. All of a sudden, in that moment, I was universal. I knew I didn’t have a worry after that. I eat, I don’t eat. I make money, I don’t make money. I’m famous, I’m not famous. It didn’t mean anything anymore. And that’s lucky, in this business, when you don’t care about that. A door was opening, not to a career, not to success or fortune, but to the living spirit of energy. I had been given this insight into myself, and there was nothing else I could do but say: I want to do this forever.

A strange and discordant mix of roles followed. I liked one film I did, The Humbling, because I did it with Barry Levinson. It was based on the novel by Philip Roth, who I met at a party in New York. I found Roth there, sitting in a chair, and he was very serious when he looked at me. I said, “Hi, Mr. Roth. I’m Al Pacino.” He had a look on his face that was haunting. In a cold, impassive voice, he said, “I. Know. Who you are.” I just thought to myself, Well, I’m famous. He’s seen me in films. Maybe he saw The Godfather, I don’t know. But I loved his writing and was a real fan, so I kept spouting to him. I said, “I’m doing a film of your book The Humbling. And it’s very funny.” In that same funereal voice as before, he said, “It’s. Not. Funny.” I said, “No, I know, it’s not really funny. But to get through the drama, sometimes you need a little funny.” Again, he said, “It’s. Not. Funny.” I said, “Sure. Okay. You’re right. It’s not funny.” And I backed out of the room into the street.

Richard Kay Richard Kay became friends with Diana, Princess of Wales, through his job as royal correspondent for London’s Daily Mail. After her separation in 1992, he used his knowledge to give a penetrating and unique insight into Diana’s troubled life, and they remained friends until the end. Richard is now diary editor or the Daily Mail and lives in London with his wife and three children. Over the years, I saw her at her happiest and in her darkest moments. There were moments of confusion and despair when I believed Diana was being driven by the incredible pressures made on her almost to the point of destruction. She talked of being strengthened by events, and anyone could see how the bride of twenty had grown into a mature woman, but I never found her strong. She was as unsure of herself at her death as when I first talked to her on that airplane, and she wanted reassurance about the role she was creating for herself. In private, she was a completely different person form the manicured clotheshorse that the public’s insatiable demand for icons had created. She was natural and witty and did a wonderful impression of the Queen. This was the person, she told me, that she would have been all the time if she hadn’t married into the world’s most famous family. What she hated most of all was being called “manipulative” and privately railed against those who used the word to describe her. “They don’t even know me,” she would say bitterly, sitting cross-legged on the floor of her apartment in Kensington Palace and pouring tea from a china pot. It was this blindness, as she saw it, to what she really was that led her seriously to consider living in another country where she hoped she would be understood. The idea first emerged in her mind about three years before her death. “I’ve got to find a place where I can have peace of mind,” she said to me. She considered France, because I was near enough to stay in close touch with William and Harry. She thought of America because she--naively, it must be said--saw it as a country so brimming over with glittery people and celebrities that she would be able to “disappear.” She also thought of South Africa, where her brother, Charles, made a home, and even Australia, because it was the farthest place she could think of from the seat of her unhappiness. But that would have separated her form her sons. Everyone said she would go anywhere, do anything, to have her picture taken, but in my view the truth was completely different. A good day for her was one where her picture was not taken and the paparazzi photographers did not pursue her and clamber over her car. “Why are they so obsessed with me?” she would ask me. I would try to explain, but I never felt she fully understood. Millions of women dreamed of changing places with her, but the Princess that I knew yearned for the ordinary humdrum routine of their lives. “They don’t know how lucky they are,” she would say. On Saturday, just before she was joined by Dodi Al Fayed for their last fateful dinner at the Ritz in Pairs, she told me how fed up she was being compared with Camilla. “It’s all so meaningless,” she said. She didn’t say--she never said--whether she thought Charles and Camilla should marry. Then, knowing that as a journalist I often work at weekends, she said to me, “Unplug your phone and get a good night’s sleep.

The career of Abu Musab al-Zarqawi was very strange. He was an obscure figure until Colin Powell made him famous by denouncing him before the UN Security Council on 5 February 2003. Powell claimed that Zarqawi was not only a member of al-Qa’ida but linked to Saddam Hussein’s regime. Neither allegation was true, but together they met the political need to pretend that the invasion of Iraq was part of the war on terror. The

These include Philip Marshall Dale, Medical Biographies: The Ailments of Thirty-Three Famous Persons (Norman, OK: University of Oklahoma Press, 1952); Brian Dillon, The Hypochondriacs: Nine Tormented Lives (New York: Faber and Faber, 2010); Douglas Goldman et al., Retrospective Diagnoses of Historical Personalities as Viewed by Leading Contemporary Psychiatrists (Bloomfield, NJ: Schering Corporation, 1958); Kay Redfield Jamison, Touched with Fire: Manic-Depressive Illness and the Artistic Temperament (New York: Free Press, 1993); Jeffrey A. Kottler, Divine Madness: Ten Stories of Creative Struggle (San Francisco: Jossey-Bass, 2006); Philip Mackowiak, Post-Mortem: Solving History’s Great Medical Mysteries (Philadelphia: American College of Physicians, 2007); Roy Porter, Madness: A Brief History (New York: Oxford University Press, 2002); David Rettew, Child Temperament: New Thinking About the Boundary Between Traits and Illness (New York: W. W. Norton, 2013). Articles

What about Jerusalem? When discussing the Israeli–Palestinian conflict, pundits and politicians often tell us that Jerusalem is one of the holy cities of Islam—indeed, its third holiest city, right after Mecca and Medina. But in reality, the Islamic claim to Jerusalem is extremely tenuous, based only on a legendary journey of Muhammad—a journey that is at best a dream and at worst a fabrication. The Koran refers to this journey only obliquely and in just one place; Islamic tradition fills in the details and connects Jerusalem with the words of the Koran. But the Koran itself never mentions Jerusalem even once—an exceptionally inconvenient fact for Muslims who claim that the Palestinians must have a share of Jerusalem because the city is sacred to Islam. Muhammad’s famous Night Journey is the basis of the Islamic claim to Jerusalem. The Koran’s sole reference to this journey appears in the first verse of sura 17, which says that Allah took Muhammad from “the Sacred Mosque” in Mecca “to the farthest [al-aqsa] Mosque.” There was no mosque in Jerusalem at this time, so the “farthest” mosque probably wasn’t really the one that now bears that name in Jerusalem, the Al-Aqsa mosque located on the Temple Mount. Nevertheless, Islamic tradition is firm that this mosque was in Jerusalem.

and in the preparation of those ingredients along with which it is fused to obtain that kind of soft Iron which is usually styled Indian Steel (HINDIAH).[3] They also have workshops wherein are forged the most famous sabres in the world…. It is impossible to find anything to surpass the edge that you get from Indian Steel (al-hadíd al-Hindí).

Politically, according to Muslim observers, India comprised many kingdoms, each with a formidable army that included elephants and cavalry as well as infantry. According to a Baghdad adage quoted by al-Biruni, the Turks were famous for their horses, Kandahar (for some reason) for its elephants, and India for its armies.

As far as the praise of knowledge is concerned, al-Askarî otherwise restricts himself to some of the more ordinary statements, such as the hadîth affi rming the Prophet’s permission to use attery and show envy in connection with knowledge, or Alî’s famous remark that a man’s value consists in what he knows or does well.

Ash-Shâfi i paid no attention to a slave girl given to him by friends who wants to sleep with him. Abû Hanîfah, asked about the manner in which memorized knowledge can be acquired, exclaimed, “Lamp oil, lamp oil” (al-bizr al-bizr), and a poor student later to become a famous scholar, Abû Hâtim (as-Sijistânî?), being unable to buy lamp oil, used the watchman’s lantern to study at night in the streets. Scholars continue their studies even in the bath. They are so absorbed in their work that they do not notice what is going on around them, that they do not care to waste time on eating, that they do not bother when a hemorrhage occurs during their all-night study. In the last case, a warning note is sounded for the benefi t of the reader: Studying is done for the good of one’s soul (life). If the soul is destroyed, the knowledge acquired is of no use. “Overstepping the right mean in studying may lead to the loss of knowledge.

An ignorant man is forgiven seventy sins, before one sin is forgiven to the person who possesses knowledge. Evil actions should not deter anyone from accepting good advice from the individual who commits them. This has been said by Bilâl b. Abî Burdah and is expressed in a famous verse, here ascribed to al-Khalîl: The light of knowledge must not be extinguished by dark sins. Knowledge is sought on account of action, and not vice versa. Leaving the truth alone because of one’s ignorance is better than doing so through inaction.

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

Clinton got out there and created a new narrative on the economy, which took some of the needles out of Obama,” says Republican strategist Mike Murphy. “It was the biggest single number-moving event in the entire campaign. It was devastatingly important to the Obama guys. And he put him back in business.” (It also helped, Murphy adds, that “the Romney campaign was totally incompetent.”) In 2000, Clinton had famously faulted Al Gore for not letting Clinton rally the base in key swing states. It was not a mistake Barack Obama was going to repeat. In addition to his convention speech, Clinton stumped for Obama in swing states like Florida and Ohio. Unlike Gore and his campaign team, “the Obama people, despite whatever hard feelings they had, were pretty dispassionate and not afraid to let him come in and steal the show, if they thought it would be helpful,” says a former Clinton official who worked in the Obama administration. Clinton even starred in a widely seen advertisement for Obama, declaring that “President Obama has a plan to rebuild America from the ground up, investing in innovation, education, and job training. It only works if there is a strong middle class. That’s what happened when I was president.”15

The charm offensive was complemented by the work of a number of Islamic intellectuals with strong links to the Egyptian Islamic movement in general and the Muslim Brotherhood in particular. Tariq Ramadan was the most famous of these. The grandson of Hassan Al-Banna and a scholar at Oxford University, he argued for a heterogeneous Islam that combined the religion's traditions with new aspects rooted in the experiences of Muslims living in the West.

Als het verkeerd is om een menselijk wezen in elkaar te slaan, hem zijn nagels uit te trekken, hem onvrijwillig aan medische experimenten bloot te stellen, hem zonder proces op te sluiten of ter dood te brengen, is het net zo goed moreel fout om een dier op deze manier te behandelen. Hoe hoger ontwikkeld het dier is, des te erger kan het lijden, en aangezien het wordt gehinderd door de dubbele handicap dat het onze taal niet spreekt en geen stemrecht heeft, hebben wij een dubbele plicht om het te beschermen. Als dieren onnodig verwondingen oplopen, gevangen worden genomen of sterven, is dat de smet op ons allemaal.

There is a well-known story about al-Aṣmaʿī, the famous Arab philologist and compiler of poetry, when he once came upon a Bedouin and was invited to enter his tent. In Bedouin culture, the women serve guests in the presence of their husbands. This Bedouin had a very beautiful wife, though he himself was quite unattractive. When the men went out to prepare a lamb for a meal, the guest couldn’t resist saying to this woman, “How did such a beautiful woman like you marry such an ugly man like that?” The woman said, “Fear God! Perhaps he had done good works accepted by his Lord, and I am his reward.” God is all-wise in what He gives to people. If one questions the blessing a person has received, then he or she is actually questioning the Giver. This makes envy reprehensible and forbidden.

In addition, Sultan Iltumish, for all his rhetoric of being India's sole legitimate Muslim ruler, continued to issue coins with the old bull-and-horseman motif and a Sanskritized form of his name and title: 'Suratana Sri Samsadina', the latter referring to his given name, Shams al-Din. He also enlarged Delhi's Qutb mosque by three times in order to accomodate the many immigrants from beyond the Khyber who had flocked to Delhi during his reign. And he added three storeys to the city's famous minaret, the Qutb Minar. Notably, he placed a seven-metre iron pillar in the centre of the mosque's oldest courtyard, on a direct axis with its main prayer chamber. Originally installed in a Vishnu temple to announce the military victories of a fourth-or-fifth century Indian king, the pillar was now associated with Iltumish and his own victories. In transplanting the pillar in this way, the Sultan broke with Islamic architectural conventions while conforming to Indian political traditions. For in 1164, within living memory of Iltumish's installations of the Vishnu pillar in Delhi's great mosque, Vigraharaja IV Chauhan (r. 1150-64) recorded his own conquests on the same stone pillar on which the emperor Ashoka had published an edict back in the third century BC.

Islam is aniconic. In other words, images, effigies, or idols of Allâh are not allowed, although verbal depiction abounds. There was a question long debated in Islam: can we see Allâh? The Prophet said in a hadith, "In Paradise the faithful will see Allâh with the clarity with which you see the moon on the fourteenth night (the full moon)." Theologians debated what this could mean, but the Sûfîs have held that you can see Allâh even in this world, through the "eye of the heart." The famous Sûfî martyr al-Hallaj said in a poem, "ra'aytu rabbi bi-'ayni qalbî" (I saw my Lord with the eye of my heart). Relevant to the focus of this paper is that Sûfîs have always described this theophanic experience as the vision of a woman, the female figure as the object of ru'yah (vision of Allâh).

More than 3,000 of the Imam’s narrations are currently collected and compiled in the book known as Musnad al-Imam al-Kazim. Furthermore, a famous statement about the importance of wisdom is narrated from the Imam to his companion and Shia scholar, Hisham ibn Hakam.

As soon as Saladin was in control of Egypt, he set his sights on a larger goal. He organized his state according to Islamic law and began removing Shiite influence in Egypt. This boosted his reputation and influence in the Muslim world, especially when he declared that he was the protector of the Sunni Orthodoxy. Saladin decided that he wanted to form a Muslim coalition, which would prove to be an extremely difficult task. The Muslim world was made up of highly independent states with their own rulers. Some of those states were made up of Shia Muslims, which meant that Saladin had to overcome regional and religious differences. Sometime in 1174, he uncovered a plot to put the Fatimids back in power, and he dealt with the traitors in a swift and brutal manner. He also built several mosques and madrasahs in order to expand Sunni influence within Egypt. His popularity among the Sunni Muslims grew, and he appointed Sunni Muslims to positions within the government and courts. Saladin allowed Egyptians to hold power within his government, which gave him insight into the traditions of the Egyptian populace. He was famously tolerant of other religions and allowed Coptic Christians and Jews to continue practicing their beliefs. During Saladin’s reign, the Egyptian economy continued to flourish as it had during the Fatimid Caliphate. Muslim Coalition In 1174, Saladin managed to capture Damascus, which was an impressive feat. From there, he went on to conquer Aleppo, Mosul, and Yemen. He soon came to control the Red Sea region, which brought him one step closer to his ultimate goal. However, Saladin didn’t simply rely on military methods to gain new territories. He was an adept diplomat who fostered strong relationships with other leaders, which gave him many allies. In order to establish the legitimacy of his rule, he married Nur al-Din’s widow since she was the daughter of a previous ruler of Damascus. Saladin also won widespread respect in the Muslim world by taking the lead in the efforts to protect Islam against the invading Christians. While Saladin proclaimed to be a protector of Islam, he had no problem fighting Muslim enemies. The caliph of Baghdad recognized most of Saladin’s authority, but Aleppo remained beyond his reach. It was ruled by Nur al-Din’s

A “Sammy” might become rich, powerful and famous, but you wouldn’t want him to marry your daughter. In fact, you wouldn’t want to turn your back on him for fear he’d cop your watch, your story, your company, your wife, your life. The trouble was, Sammy lived by different rules from the rest of us; as the moralizing narrator Al Manheim puts it to him, “You never had the first idea of give-and-take … It had to be all you all the way. You had to make individualism the most frightening ism of all.

The fragrance of sweet tangerines reached Claudia's nose. She saw Sorella Agata squeezer tangerine into what looked like a cake batter. Immediately, Claudia's mouth watered. She'd never had a cake made out of tangerines. Orange, yes. She and her father had made both orange and lemon cakes throughout her childhood. Why hadn't either of them ever thought about making a cake out of tangerines? It was brilliant. For tangerines were even sweeter than oranges. "Ah! Claudia!" Sorella Agata stopped what she was doing and quickly patted her face with a kitchen towel, making sure to turn her back toward Claudia. "I'm getting warm with the ovens turned on." She took off her apron and fanned her face with it. Claudia was surprised at the nun's small lie. "Those tangerines smell wonderful, Sorella Agata. I take it you're making a cake?" "Si. Torta al Mandarino. This is the second most popular cake we sell at the shop after my famous cassata cake. It's very sweet, but most of the flavor comes from the ripest, juiciest tangerines in season and not from too much sugar.

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Mentoring is increasingly viewed as a key factor contributing to a successful career in medicine’ Dimitriadis et al., 2012 Some famous mentoring relationships: Socrates to Plato John Stevens Henslow (academic and clergyman) to Charles Darwin Mariah Carey to Christina Aguilera Elmore Leonard (crime writer) to Quentin Tarantino Maya Angelou to Oprah Winfrey Dadabhai Naoroji (Indian leader) to Gandhi.

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That rare combination of "friendly" persuasion, extortion, blackmail and murder always worked for the KGB at home. Why would we expect it to fail abroad? As Al Capone famously said, "You can get much farther with a smile, a kind word and a gun than you can with a smile and a kind word." So the legislative reality, under the corrupt pedestrian surface, is something most people haven't fully grasped. It is not only the legislatures of the former Warsaw Pact countries that face hidden Soviet-era structures, amplified by the usual tendencies to corruption. The United States Congress was targeted by Russia a long time ago, and the level of KGB success may be measured by the total and absolute failure to detect activity that could not have failed to take place. J.R.Nyquist

For aiding and abetting drug cartels suspected in more than twenty thousand murders, groups famous for creating the world’s most gruesome torture videos—the Sinaloa Cartel in particular, with its style of high-volume reprisal killings and public chainsawings and disembowelings, makes al-Qaeda look like the Peace Corps—HSBC got a walk. Tory Marone, for smoking their product and passing out on a park bench, got sent to jail.

MbN would establish the now famous and well-studied Saudi rehabilitation program for recruits into Al Qaeda, creating a system of theological and social deprogramming and reintegration. Such reintegration would include incentives such as homes and wives, creating a collective familial

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