Palestine

"This story revolves around a child from Palestine who has witnessed more deaths than his age, a helpless father, and a brave brother who sacrificed his life. Still, no one can beat their courage because they have faith in their hearts."

It is said that love stories that arise in the shadow of wars do not Forgotten and immortalized in memory and history, they are stories that were born Out of the womb of suffering, grown in a wasteland, dancing There are feelings on the melodies of the missiles, stories that are not strong Life is all about being demolished. And here in the Holy Land... the Promised Land... the Land of the Lost, In the refugee camp where the ugly face of life, suffering Those who lost their fathers and mothers, and even the homeland, only remains Love, sacrifice, and many more stories that are immortalized In memory of everyone who sacrificed himself for the holy homeland. The usurped and occupied homeland, Palestine...this spot Blessed and for whom everything is easy, nothing More precious than Palestine, neither the soul, nor the family, nor Friends...not even love.

"Humanity bleeds,why we sleep" Regards Palestine,Via my own analysis through contact with natives of that respective countries.Book is totally based on reality .

While Belgium is bleeding and hoping, while Poland suffers and dreams of liberation, while Serbia is waiting for redemption, there is a little country the soul of which is torn to pieces—a little country that is so remote, so remote that her ardent sighs cannot be heard. It is the country of perpetual sacrifice, the country that saw Abraham build the altar upon which he was ready to immolate his only son, the country that Moses saw from a distance, stretching in beauty and loveliness,—a land of promise never to be attained,—the country that gave the world its symbols of soul and spirit. Palestine! No war correspondents, no Red Cross or relief committees have gone to Palestine, because no actual fighting has taken place there, and yet hundreds of thousands are suffering there that worst of agonies, the agony of the spirit. Those who have devoted their lives to show the world that Palestine can be made again a country flowing with milk and honey, those who have dreamed of reviving the spirit of the prophets and the great teachers, are hanged and persecuted and exiled, their dreams shattered, their holy places profaned, their work ruined. Cut off from the world, with no bread to sustain the starving body, the heavy boot of a barbarian soldiery trampling their very soul, the dreamers of Palestine refuse to surrender, and amidst the clash of guns and swords they are battling for the spirit with the weapons of the spirit. The time has not yet come to write the record of these battles, nor even to attempt to render justice to the sublime heroes of Palestine. This book is merely the story of some of the personal experiences of one who has done less and suffered less than thousands of his comrades.

A beautiful country that was eyed by many rich people who wanted to own it. Despite the land being destroyed by the foreigners who once came as refugees it still continues to be a pure and holy land full of beauty. The people of this country has endured a lot and one day they will get the biggest rewards for enduring it all.

"banyak yang ingin berada diduniamu nissa, lalu kenapa kau ingin berlari jauh??" ucap baraa masoud petang itu, seorang dosen bahasa arab sekaligus hafidz kelahiran paletine 1995 lalu. seorang hafidz yang terkenal sangat agamis dan islamic, serta title dosen yang membuat banyak orang menatapnya segan harus berhadapan dengan bocah labil yang tak lain adalah anak didiknya sendiri. bagaimana kelanjutannya???? cekidottt

Genesis is the first book of the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), the first section of the Jewish and the Christian Scriptures. Its title in English, “Genesis,” comes from the Greek of literally, “the book of the generation (genesis) of the heavens and earth.” Its title in the Jewish Scriptures is the opening Hebrew word, Bereshit, “in the beginning.” The book has two major sections—the creation and expansion of the human race, and the story of Abraham and his descendants. The first section deals with God and the nations, and the second deals with God and a particular nation, Israel. The opening creation account lifts up two themes that play major roles in each section—the divine command to the first couple (standing for the whole race) to produce offspring and to possess land In the first section, progeny and land appear in the form of births and genealogies and allotment of land, and in the second, progeny and land appear in the form of promises of descendants and land to the ancestors. Another indication of editing is the formulaic introduction, “this is the story; these are the descendants” (Hebrew tōledôt), which occurs five times in Section I and five times in Section II. For the literary sources of Genesis, see Introduction to the Pentateuch. As far as the sources of Genesis are concerned, contemporary readers can reasonably assume that ancient traditions were edited in the sixth or fifth century B.C. for a Jewish audience that had suffered the effects of the exile and was now largely living outside of Palestine. The editor highlighted themes of vital concern to this audience: God intends that every nation have posterity and land; the ancestors of Israel are models for their descendants who also live in hope rather than in full possession of what has been promised; the ancient covenant with God is eternal, remaining valid even when the human party has been unfaithful. By highlighting such concerns, the editor addressed the worries of exiled Israel and indeed of contemporary Jews and Christians. How should modern readers interpret the creation-flood story in Genesis. The stories are neither history nor myth. “Myth” is an unsuitable term, for it has several different meanings and connotes untruth in popular English. “History” is equally misleading, for it suggests that the events actually took place. The best term is creation-flood story. Ancient Near Eastern thinkers did not have our methods of exploring serious questions. Instead, they used narratives for issues that we would call philosophical and theological. They added and subtracted narrative details and varied the plot as they sought meaning in the ancient stories. Their stories reveal a privileged time, when divine decisions were made that determined the future of the human race. The origin of something was thought to explain its present meaning, e.g., how God acts with justice and generosity, why human beings are rebellious, the nature of sexual attraction and marriage, why there are many peoples and languages. Though the stories may initially strike us as primitive and naive, they are in fact told with skill, compression, and subtlety. They provide profound answers to perennial questions about God and human beings. The stories about Jacob and his twelve sons are united by a geographical frame: Jacob lives in Canaan until his theft of the right of the firstborn from his brother Esau forces him to flee to Paddan-Aram (alternately Aram-Naharaim). There his uncle Laban tricks him as he earlier tricked his brother. But Jacob is blessed with wealth and sons. He returns to Canaan to receive the final blessing, land, and on the way is reconciled with his brother Esau. As the sons have reached the number of twelve, the patriarch can be given the name Israel. The blessings given to Abraham are reaffirmed to Isaac and to Jacob. I hope that you all like this book!

It all started as a routine excavation in Palestine. But soon you find yourself racing across the desert on a mission to track down a legendary ancient relic before the Nazis can get their hands on it. And that's just the beginning. The Third Reich is mobilizing across the world in search of mysterious ancient Hallows of Power, objects that could put unimaginable supernatural forces into the hands of the armies of darkness. And the only thing standing in their way is you. Put on the worn boots of a 1930s braggart archaeologist and prepare for a wild journey around the world, encountering adventure, romance and mystery at every step. Do you have what it takes to locate the relics, defeat your enemies and save the world from a thousand years of darkness?

The Acts of the Apostles, the second volume of Luke’s two-volume work, continues Luke’s presentation of biblical history, describing how the salvation promised to Israel in the Old Testament and accomplished by Jesus has now under the guidance of the holy Spirit been extended to the Gentiles. This was accomplished through the divinely chosen representatives (Acts 10:41) whom Jesus prepared during his historical ministry (Acts 1:21–22) and commissioned after his resurrection as witnesses to all that he taught (Acts 1:8; 10:37–43; Lk 24:48). Luke’s preoccupation with the Christian community as the Spirit-guided bearer of the word of salvation rules out of his book detailed histories of the activity of most of the preachers. Only the main lines of the roles of Peter and Paul serve Luke’s interest. Peter was the leading member of the Twelve (Acts 1:13, 15), a miracle worker like Jesus in the gospel (Acts 3:1–10; 5:1–11, 15; 9:32–35, 36–42), the object of divine care (Acts 5:17–21; 12:6–11), and the spokesman for the Christian community (Acts 2:14–36; 3:12–26; 4:8–12; 5:29–32; 10:34–43; 15:7–11), who, according to Luke, was largely responsible for the growth of the community in the early days (Acts 2:4; 4:4). Paul eventually joined the community at Antioch (Acts 11:25–26), which subsequently commissioned him and Barnabas to undertake the spread of the gospel to Asia Minor. This missionary venture generally failed to win the Jews of the diaspora to the gospel but enjoyed success among the Gentiles (Acts 13:14–14:27). Paul’s refusal to impose the Mosaic law upon his Gentile converts provoked very strong objection among the Jewish Christians of Jerusalem (Acts 15:1), but both Peter and James supported his position (Acts 15:6–21). Paul’s second and third missionary journeys (Acts 16:36–21:16) resulted in the same pattern of failure among the Jews generally but of some success among the Gentiles. Paul, like Peter, is presented as a miracle worker (Acts 14:8–18; 19:12; 20:7–12; 28:7–10) and the object of divine care (Acts 16:25–31). In Acts, Luke has provided a broad survey of the church’s development from the resurrection of Jesus to Paul’s first Roman imprisonment, the point at which the book ends. In telling this story, Luke describes the emergence of Christianity from its origins in Judaism to its position as a religion of worldwide status and appeal. Originally a Jewish Christian community in Jerusalem, the church was placed in circumstances impelling it to include within its membership people of other cultures: the Samaritans (Acts 8:4–25), at first an occasional Gentile (Acts 8:26–30; 10:1–48), and finally the Gentiles on principle (Acts 11:20–21). Fear on the part of the Jewish people that Christianity, particularly as preached to the Gentiles, threatened their own cultural heritage caused them to be suspicious of Paul’s gospel (Acts 13:42–45; 15:1–5; 28:17–24). The inability of Christian missionaries to allay this apprehension inevitably created a situation in which the gospel was preached more and more to the Gentiles. Toward the end of Paul’s career, the Christian communities, with the exception of those in Palestine itself (Acts 9:31), were mainly of Gentile membership. In tracing the emergence of Christianity from Judaism, Luke is insistent upon the prominence of Israel in the divine plan of salvation (see note on Acts 1:26; see also Acts 2:5–6; 3:13–15; 10:36; 13:16–41; 24:14–15) and that the extension of salvation to the Gentiles has been a part of the divine plan from the beginning (see Acts 15:13–18; 26:22–23). In the development of the church from a Jewish Christian origin in Jerusalem, with its roots in Jewish religious tradition, to a series of Christian communities among the Gentiles of the Roman empire, Luke perceives the action of God in history laying open the heart of all humanity to the divine message of salvation. His approach to the history of the church is motivated by his theological interests.

Two siblings venture through the war-torn country of Palestine to find a safe shelter, a place to hide from the predators, This story is written in the honor of Gaza, may they live forever.

Sebuah pernikahan yang disiapkan matang oleh Dissa dan Daniel hampir kandas dengan kecintaan Daniel pada profesinya sebagai dokter. Daniel terpilih menjadi dokter relawan karena jiawa penolongnya yang tinggi membuat Daniel menjadi dokter relawan di daerah peperangan Gaza, Palestine. Dissa dan Daniel harus menjalani hubungan LDR. Awalnya, Dissa merasa aman dengan perhatian Daniel melalui kabar yang diberikan Daniel. Semakin hari, Dissa tidak menerima informasi apapun, jangankan satu pesan masuk dari Daniel, Dissa menelpon nomor ponsel Daniel tidak aktif. Entah apa yang terjadi, membuat Dissa khawatir dengan kondisi Daniel, ditambah lagi ada pesan masuk yang dikirim seseorang yang berisi Daniel bersama Jesika. Dissa kaget dengan wanita cantik itu yang pernah menjadi teman baiknya. Dissa yang masih berpikir positif dan seolah itu hanya berita hoax. Tapi, bagaimana bisa percaya jika foto itu benar-benar terjadi dan Dissa berniat mengakhiri acara pernikahannya bersama Daniel dan Dissa tidak mengetahui kenyataan yang sebenarnya yang terjadi pada Daniel. Apakah Dissa mempertahankan acara pernikahannya bersama Daniel? Atau justru Dissa merelakan Daniel bersama wanita yang pernah menjadi teman baiknya?

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The story takes place in a small Palestinian village where Abu Ahmed's family lives under the Israeli occupation. Son Youssef decides to join forces with Arab activists to confront the occupation. The Arab countries and Palestine succeed in forming a strong alliance, leading to field victories and increasing pressure on the occupation. The story ends with celebrations after the liberation of the occupied territories, and emphasizes the importance of unity and cooperation to build a bright future.

This world is so historical supposed the 1899 In 1834, a khedival decree was issued, adopting an Egyptian currency based on a bimetallic standard (gold and silver) on the basis of the Maria Theresa thaler, a popular trade coin in the region.[8] The Egyptian pound, known as the geneih, was introduced, replacing the Egyptian piastre (ersh) as the chief unit of currency. The piastre continued to circulate as 1⁄100 of a pound, with the piastre subdivided into 40 para. In 1885, the para ceased to be issued, and the piastre was divided into tenths (عشر القرش 'oshr el-ersh). These tenths were renamed milliemes (malleem) in 1916. The legal exchange rates were fixed by force of law for important foreign currencies which became acceptable in the settlement of internal transactions. Eventually this led to Egypt using a de facto gold standard between 1885 and 1914, with E£1 = 7.4375 grams pure gold. At the outbreak of World War I, the Egyptian pound used a sterling peg at one pound and sixpence sterling to one Egyptian pound (£1 STG = E£0.975, or E£1 = £1/-/6 STG). Egypt remained part of the Sterling Area until 1962, when Egypt devalued slightly and switched to a peg to the United States dollar, at a rate of E£1 = US$2.3. This peg was changed to E£1 = US$2.55555 in 1973 when the dollar was devalued. The pound was itself devalued in 1978 to a peg of £1 STG = US$1.42857 (US$1 = E£0.7). The pound floated in 1989. However, until 2001, the float was tightly managed by the Central Bank of Egypt and foreign exchange controls were in effect. After exhausting all of its policies to support the Egyptian pound, the Central Bank of Egypt was forced to end the managed-float regime and allowed the pound to float freely on the 3rd of November 2016;[9] the bank also announced an end to foreign exchange controls that day.[10] The official rate fell twofold. The Egyptian pound was also used in Anglo-Egyptian Sudan between 1899 and 1956, and Cyrenaica when it was under British occupation and later an independent emirate between 1942 and 1951. It also circulated in Mandatory Palestine from 1918 to 1927, when the Palestine pound was introduced, equal in value to the pound sterling. The National Bank of Egypt issued banknotes for the first time on 3 April 1899. The Central Bank of Egypt and the National Bank of Egypt were unified into the Central Bank of Egypt in 1961.

Battle of Ḥaṭṭīn, (July 4, 1187), battle in northern Palestine that marked the defeat and annihilation of the Christian Crusader armies of Guy de Lusignan, king of Jerusalem (reigned 1186–92), by the Muslim forces of Saladin. It paved the way for the Muslim reconquest of the city of Jerusalem (October 1187) and of the greater part of the three Crusader states—the county of Tripoli, the principality of Antioch, and the kingdom of Jerusalem—thus nullifying the achievements made in the Holy Land by the leaders of the first Crusades and alerting Europe to the need for a third Crusade. In July 1187 the Crusaders were camped at Sepphoris, about 20 miles (32 km) west of the Sea of Galilee, when word reached them that Saladin had attacked the city of Tiberias along the lake. The Crusader forces included several hundred Templars and Hospitallers, militant monastic orders that Saladin ranked among the Christian armies’ most-effective fighters. On July 3 about 20,000 Crusaders abandoned their camp to go to the relief of the besieged city. Their route took them through a hot, arid plain where, halfway to Tiberias, they ran out of water while under continual harassment from Saladin’s cavalry. The Crusaders’ condition worsened after a night spent without water, but the next morning they resumed their march, heading toward a range of hills above the village of Ḥaṭṭīn. Confronted by Saladin’s army, the Crusaders, who were no longer able to fight effectively, left the road and were driven back against the two largest hills, the Horns of Ḥaṭṭīn, by the Muslims. Although mounted elements of the Crusader army made repeated charges against the Muslim lines, they were unable to effect any significant breakthrough. The 30,000-man Muslim army slaughtered many of the Crusaders on the field and captured a shard of the True Cross, a Christian relic that had been carried into the battle by the bishop of Acre. Saladin spared the lives of King Guy and most of the Christian lords, but he personally slew Reginald of Châtillon as an oath breaker for his role in shattering the truce that had been in place between Saladin and the Crusader states. Saladin also ordered the execution of virtually all captured Templars and Hospitallers; only Templar Grand Master Gerard de Ridefort avoided the blade. On the day after the battle, Saladin launched his campaign to retake the city of Jerusalem.

The history of Islam concerns the political, social, economic and cultural developments of Islamic civilization. Most historians[1] believe that Islam originated in Mecca and Medina at the start of the 7th century CE. Muslims regard Islam as a return to the original faith of the prophets, such as Adam, Noah, Abraham, Moses, David, Solomon and Jesus, and, with the submission (Islam) to the will of God.[2][3][4] According to tradition, in 610 CE, the Islamic prophet Muhammad began receiving what Muslims consider to be divine revelations, calling for submission to the one God, the expectation of the imminent Last Judgement, and caring for the poor and needy.[5] Muhammad's message won over a handful of followers and was met with increasing opposition from Meccan notables.[6] In 622, a few years after losing protection with the death of his influential uncle Abu Talib, Muhammad migrated to the city of Yathrib (now known as Medina). With Muhammad's death in 632, disagreement broke out over who would succeed him as leader of the Muslim community during the Rashidun Caliphate. By the 8th century, the Umayyad Caliphate extended from Iberia in the west to the Indus River in the east. Polities such as those ruled by the Umayyads and Abbasid Caliphate (in the Middle East and later in Spain and Southern Italy), Fatimids, Seljuks, Ayyubids and Mamluks were among the most influential powers in the world. Highly persianized empires built by the Samanids, Ghaznavids, Ghurids made significant developments. The Islamic Golden Age gave rise to many centers of culture and science and produced notable polymaths, astronomers, mathematicians, physicians and philosophers during the Middle Ages. By the early 13th century, the Delhi Sultanate conquered the northern Indian subcontinent, while Turkic dynasties like the Sultanate of Rum and Artuqids conquered much of Anatolia from the Byzantine Empire throughout the 11th and 12th centuries. In the 13th and 14th centuries, destructive Mongol invasions and those of Tamerlane (Timur) from the East, along with the loss of population in the Black Death, greatly weakened the traditional centers of the Muslim world, stretching from Persia to Egypt, but saw the emergence of the Timurid Renaissance and major global economic powers such as West Africa's Mali Empire and South Asia's Bengal Sultanate.[7][8][9] Following the deportation and enslavement of the Muslim Moors from the Emirate of Sicily and other Italian territories,[10] the Islamic Spain was gradually conquered by Christian forces during the Reconquista. Nonetheless, in the Early Modern period, the states of the Age of the Islamic Gunpowders—the Ottoman Turkey, Safavid Iran and Mughal India—emerged as great world powers. During the 19th and early 20th centuries, most of the Islamic world fell under the influence or direct control of European "Great Powers." Their efforts to win independence and build modern nation-states over the course of the last two centuries continue to reverberate to the present day, as well as fuel conflict-zones in regions such as Palestine, Kashmir, Xinjiang, Chechnya, Central Africa, Bosnia and Myanmar. The Oil boom stabilized the Arab States of the Gulf Cooperation Council, making them the world's largest oil producers and exporters, which focus on free trade and tourism.[11][12]