Syria Sad Quotes

She tries to explain that it is like how we all expect it to be snowy in Antarctica but sunny and warm in Tahiti but if it snowed in Tahiti that would be news because it would be unexpected, but no one bats an eye when snow falls in frozen Antarctica. It takes me a while to process this, that what Layla is saying is that Americans think it’s normal for there to be violence in places where people like me are from, where people like me and people who look like me live. That they all see people like me and think violence sadness war. That’s not true, I say. Syria wasn’t always like how it is now, and it won’t always be like that either.

The sudden and total disappearance of Mawlana aroused resentment among his disciples and students, some of them becoming highly critical of Hazrat Shams, even threatening him. They believed Hazrat Shams had ruined their spiritual circle and prevented them from listening to Mawlana's sermons. In March of 1246 he left Konya and went to Syria without warning. After he left, Mawlana was grief stricken, secluding himself even more rather than engaging with his disciples and students. He was without a doubt furious with them. Realising the error of their ways, they repeatedly repented before Mawlana. Some months later, news arrived that Hazrat Shams had been seen in Damascus and a letter was sent to him with apologising for the behaviour of these disciples. Hazrat Sultan Walad and a search party were sent to Damascus to invite him back and in April 1247, he made his return. During the return journey, he invited Hazrat Sultan Walad to ride on horseback although he declined, choosing instead to walk alongside him, explaining that as a servant, he could not ride in the presence of such a king. Hazrat Shams was received back with joyous celebration with sama ceremonies being held for several days, and all those that had shown him resentment tearfully asked for his forgiveness. He reserved special praise for Hazrat Sultan Walad for his selflessness, which greatly pleased Mawlana. As he originally had no intention to return to Konya, he most likely would not have returned if Hazrat Sultan Walad had not himself gone to Damascus in search of him. After his return, he and Mawlana Rumi returned to their intense discussions. Referring to the disciples, Hazrat Shams narrates that their new found love for him was motivated only by desperation: “ They felt jealous because they supposed, "If he were not here, Mowlana would be happy with us." Now [that I am back] he belongs to all. They gave it a try and things got worse, and they got no consolation from Mowlana. They lost even what they had, so that even the enmity (hava, against Shams) that had swirled in their heads disappeared. And now they are happy and they show me honor and pray for me. (Maqalat 72) ” Referring to his absence, he explains that he left for the sake of Mawlana Rumi's development: “ I'd go away fifty times for your betterment. My going away is all for the sake of your development. Otherwise it makes no difference to me whether I'm in Anatolia or Syria, at the Kaaba or in Istanbul, except, of course, that separation matures and refines you. (Maqalat 164) ” After a while, by the end of 1247, he was married to Kimia, a young woman who’d grown up in Mawlana Rumi's household. Sadly, Kimia did not live long after the marriage and passed away upon falling ill after a stroll in the garden

The Jews of Syria have no connection with the Zionist question,” read one plaintive advertisement that a Jewish youth club in Damascus, Syria’s capital, published in local papers in 1929. “On the contrary, they share with their fellow Arab citizens all their feelings of joy and sadness.” Muslims, it read, must “differentiate between the European Zionists and the Jews who have been living for centuries in these lands.

It’s nice to think that leaders who provide peace and plenty rule for long, happy years, beloved by the people and content to do good for them day and night. But in fact those who want to run a country for a long time are ill advised to go around promoting peace and prosperity. Not that making people well off is inherently bad for leaders; it isn’t. It’s just that promoting corruption and misery is better. That was well understood by Leopold and Mobutu in the Congo, and is clearly understood today by the governments in places like North Korea, Zimbabwe, Turkmenistan, Chad, Syria … sadly, the list goes on. It so happens that leaders who are really good at giving their people life, liberty, and happiness are, overwhelmingly, democratically elected and therefore face organized political competition.

Father Daniel moved toward the sunlight sinking in the west. “Through all their sadness and depression, they wanted revenge,” he continued. “I knew I needed to build a unique environment for them.