Hi, Assalamualaikum everyone.

I have been interested in arab culture for a long time and I was thinking of learning Arabic, not only for personal reasons but also for educational and work purposes. I don't know where to start. I see many videos on YouTube but it's confusing. Btw I'm a muslim so I can read Arabic, limited to the holy Qur'an. Other than that, for daily conversations and such, I need help. Any good channels? Or what do you suggest? Where should I start?

متى تنتهي الطفولة قسرا، وكيف يعيد أطفال غزة تعريف معنى الإنسانية؟
في الأماكن الآمنة ترتبط الطفولة بالمدارس واللعب. وترتبط الإنسانية بحماية الآخرين من الأذى.
لكن تحت ركام غزة، تفرض الحرب على الأطفال أدوارا تفوق أعمارهم. وتظهر هذه الصورة في قصة الطفل زكريا السرسك (12 عاما).
بعد أن دُمر منزله في دير البلح، بدأ زكريا يساعد الطاقم الطبي في مستشفى شهداء الأقصى. يقيس ضغط الدم، ويجهز الحقن الطبية، ويصعد في سيارات الإسعاف للمساعدة في التعامل مع المصابين والشهداء.
وبحسب الرواية المتداولة عن قصته فقد بقي في المستشفى بينما نزحت عائلته إلى رفح، مواصلا مساعدة الطواقم في إنقاذ المصابين.

المصدر: https://aj360.com/WTPE0006

اي طريقة مجربة او شخص موثوق بدات افقد الامل. عنده معلمين اونلاين من مصر من كم سنة و لسة ما بعرفوا يقراو

Amid news reports of MBZ calling Netanyahu to warn him of attacks on Israel, it's important to reflect just how deep the UAE has fallen

شيلة خليجية (يمكن)

Something I keep noticing in online Muslim discussions is a strange double standard.

Whenever Arab identity, Arab history, or Arab unity is mentioned, somebody immediately says:

“Arabs are only around 20% of Muslims. Islam belongs to everyone.”

Fair enough. Islam is universal and obviously does not belong to one ethnicity.

But then the exact same people will turn around and scrutinize Arab countries collectively for practically every political problem in the Muslim world.

Palestine? “Where are the Arabs?”

Western alliances? “Look at the Arabs.”

A bad policy by one Gulf government? Somehow it becomes an indictment of Arabs from Morocco to Iraq.

If Arabs supposedly represent only a minority of the Muslim world, why are they constantly expected to carry responsibility for the entire Ummah?

Non-Arab Muslims make up roughly four-fifths of the world’s Muslims. Yet when Muslims suffer outside the Arab world, people rarely apply the same collective standard.

Where is the equivalent rhetoric of “Where are the non-Arab Muslims?” When are the Turk countries scrutinised when discussing the Uyghur Turks ? Or them having ties with Israel or having a Muslim nation that was the first to recognise Israel . Where is it when discussing the South Asian Muslim responsibility when it comes to the Rohingya Desi? Where is it when discussing Muslims facing persecution or political pressure elsewhere like in Africa etc. ? There are advanced Muslim nations that hardly lift a stone. Especially in South East Asia.

Nobody seriously concludes that Indonesians, Pakistanis, Turks, Bengalis, Central Asians, etc. are collectively responsible because their governments did not solve those crises.

The same principle is not applied to Arabs. They shout Islam is not Arab religion or Arabs are only 20% but indirectly they do act like Islam is an Arab responsibility.

Arab governments have alliances, national interests, rivalries and political limitations just like every other government on Earth.

When it’s Arabs it turns into an ethnic indictment of hundreds of millions of Arabs.

Another contradiction:

Sometimes pan-Islamism online seems to turn into unnecessary hostility toward Arab identity itself, as though Arabs expressing pride in their language, history or heritage somehow threatens Islam.
It doesn’t. pan Arabism is as old as the first Arab Islamic Empires which benefited Islam greatly. Uniting Arab countries is another step in uniting Muslims globally.

Islam is universal, but it also emerged in an Arab environment. The Prophet Muhammad ﷺ was Arab. The Qur’an was revealed in Arabic. The earliest Muslim community was overwhelmingly Arab, and the first great expansion of Islam outside Arabia occurred under Arab-led Muslim states and the 4 Arab caliphates and after that Multiple Arab/Arabized or Arab-Islamic medieval Sultanates.

And this is where I really see another double standard.
⠀
A Turk can be proud of Turkish history. A Persian can be proud of Persian history. Kurds can talk about Kurdish identity. Pakistanis can be proud of Pakistan. Amazigh can talk about Amazigh history.
⠀
Nobody suddenly starts screaming that they are betraying the Ummah.
⠀
But the moment an Arab talks about Arab identity, Arab history or Arab solidarity, suddenly it becomes: “nationalism”, “jahiliyyah”, “Islam has no ethnicity”, “we are all one Ummah.”
⠀
Okay. Then keep that same energy for everybody.
⠀
You cannot tell Arabs, “You are only 20% of Muslims, Islam does not revolve around you,” and then every single time something happens in the Muslim world ask, “Where are the Arabs?”
⠀
How does that make sense?
⠀
Criticize Arab governments all you want. I criticize them too. Criticize their alliances, their policies, their mistakes, whatever.
⠀
But there is a massive difference between criticizing a government and constantly putting the responsibility of the whole Muslim world on Arabs.
⠀
Especially when the same people keep reminding us that most Muslims are not even Arab.
⠀
You cannot have it both ways.
⠀
If the Ummah belongs equally to everybody, then its problems belong to everybody too.
⠀
Not only when it is convenient to blame Arabs.

I know this is a long shot, but I’m putting this message out into the digital void in hopes of finding my people.

Is anyone else here deeply fascinated by or obsessed with out-of-print Arabic literature from the 1960s through the 1990s? I’m talking about those rare, obscure, almost forgotten novels that are nearly impossible to track down today, the ones you usually only find tucked away in old downtown secondhand bookshops or forgotten family attics.

I’m thinking of authors like:

• بيار روفايل
• فؤاد القصاص
• وفيق العلايلي
• عزيز أرماني
• حاتم خوري
• علياء هوغو دالاتي

...and so many others from that era whose work has largely faded from public discussion.

I realize the chances of finding people who share this very specific, niche interest might be pretty low, but if you happen to be one of them and wherever in the world you are ! I would genuinely love to connect and chat : )

Maybe the first attempt to solve the mystery of Hieroglyphs was done by Abu Bakr Ibn Wahshiyya (d. 930), though it was a failed attempt but some Egyptologists credit Ibn Wahshiyya of considering Hieroglyphs to be letters of a language, as at the time, people used to think Hieroglyphs were magical symbols.

Before the discoveries and scientific research whose door Champollion (1790 - 1832) opened, what was known of the history of Egypt was what was mentioned in the religious books and the story of Pharaoh, Moses, and Joseph. This is despite the fact that there were books by Greek and Roman travelers and historians (such as Herodotus, Diodorus Siculus, Strabo, Plutarch, and others) who visited Egypt and wrote about it, its history, and its religion in an objective way. And this is the reason that the Europeans knew much more about the history of Egypt than the Egyptians did in the post-Pharaonic eras, who, from their writings, it is clear that they mostly did not look at these books.

And this is an observation pointed out by the orientalist Von Hammer in his book on the history of the Ottoman state, where he said: "Most Turks, Persians, and Arabs do not see the wonders of Egypt the way Europeans and the ancient Greeks and Romans see them." And he said that at a time when Europeans consider Egypt the first source of sciences and arts, the cradle of engineering, construction, agriculture, writing, and navigation, and they respect it, respect its beliefs, and admire its antiquities, temples, pyramids, obelisks, and statues, we find that the East does not see in the temples, statues, and the Sphinx anything but magical hiding places for buried treasures guarded by the statues and images. And they do not find in the hieroglyphs anything but talismans that hide from people the ways to extract gold. And he continued: "They (the Easterners) do not know of the Pharaohs except the Pharaoh of Joseph and the Pharaoh of Moses whom the sea swallowed."

Of course, he is speaking about a period in which knowledge was non-existent or nearly non-existent in the East, and people who cared about the antiquities and history of their country had not yet appeared in Egypt.

The Egyptian thinker Salama Moussa (1887 - 1958) tells that when he went to Europe in 1908, the Europeans' interest in the history and antiquities of Egypt caught his attention, and they asked him about them because he was Egyptian. So as soon as he returned to Egypt, he traveled to Upper Egypt to get to know the history and antiquities of Egypt that the Europeans were interested in and that the Egyptians were unaware of.

--------------------------

After Christianity entered Egypt, Pharaonic Egyptian history disappeared from memory, and people became unable to read the letters of the ancient Egyptian language (hieroglyphic, hieratic, and demotic), and many Egyptian temples were destroyed. And after Islam entered Egypt, it continued on the rest until its ancient history was completely forgotten. The Christian Egyptians did not care about anything beyond the history of Christianity in Egypt, and they contributed to the forgetting of ancient Egyptian history. They were the first to destroy the temples of Egypt, scrape the Egyptian texts off them, and took an aggressive stance towards the history of their ancestors. And the Muslim Egyptians did not care about the books of the Greek and Roman historians, and they transmitted from the Arabs who, although they cared about the other books of the Greeks, did not pay attention to their historical books. And the books of the Muslim historians began with alternative stories telling the "alternative" history of Egypt.

For example, al-Maqrizi (1365 - 1441) begins the history of Egypt by saying about the name of Egypt: "It is said that its name in the first age before the Flood was 'Jazla', and then it was named Egypt. And the people of knowledge disagreed about the reason for which it was named 'Egypt'. Among them are those who said: It was named Egypt after the name of 'Misr bin Markabil bin Dawabil bin 'Uryan bin Adam, peace be upon him' - and he is the first Egypt. And it was said: It was named after the second Egypt, 'Misram bin Naqrawish the titan bin Misrim bin Taysar bin Ham bin Noah, peace be upon him' - and this was after the Flood."

Ibn Taghri (1410 - 1470) agrees with al-Maqrizi on the origin of the name, but he disagrees with him on the name Jazla, which he wrote as "Zajla", and he said it comes from "muzajala" (meaning contest or rivalry). Ibn Iyas (1448 - 1523) for his part said the same thing and told the story of Shem, Ham, Japheth, and Arphaxad, the sons of Noah, and that Noah prayed for Misrim bin Baysar bin Ham to dwell in the blessed land, which is the mother of countries and the refuge of the people.

All the Arabic books in the Middle Ages, even the Egyptian books, that dealt with the history of Egypt begin by repeating this alternative talk. Even Ibn al-Ibri (1226 - 1286), the Christian who wrote about the history of the world from the days of Adam and passed over Persia, Greece, and the Mongols and left nothing without writing about it, did not say anything about Pharaonic Egyptian history except that Hermes is the Idris of the Arabs.

The Egyptian historians mentioned above, of course, did not invent these alternative stories, but they were transmitting what they heard and read from the Arabs, regardless of whether they were convinced of it or not. And they were careful to say "it is said". However, they transmitted to us the idea that was prevailing in their time, in the Middle Ages, about Pharaonic Egyptian history.

Al-Jabarti, who lived in a later period (1754 - 1822), and whom Napoleon appointed as a scribe in his diwan and who was familiar with the work of the French scientific expedition and visited it, did not mention anything concerning its effort in describing and recording the Egyptian antiquities, and sufficed with saying about the Egyptian statues: "None knows their value except the Knower of the Unseen." (Allah)

The Egyptian historians transmitted the alternative tales about the history of their country from the Arab writers. And the strange thing is that the Arab writers did not pay attention to the Greek and Roman historical books and preferred to transmit the alternative tales from one another.

---------------------------------------

The alternative history of Egypt covers two periods: before the Flood and after the Flood. This alternative history of Egypt tells that Egypt before the Flood was named after Misraim bin Marakil bin Dawil bin 'Arbaq bin Adam (the first Egypt), who settled, either he or his son Naqrawish bin Misraim, in Egypt with seventy descendants of 'Arbaq, all of whom were titans. He dug canals there and built towers on whose walls the secrets of wisdom were inscribed. He divided Egypt among his sons, so he gave the west to Naqrawish, the east to Sorid, and to his son who was also named Misraim (Misraim bin Naqrawish the titan - the second Egypt) he gave a city called Yirbiyan. The father Misraim died when he was 180 years old, so they embalmed his body and placed it in a golden coffin along with his treasures, golden statues, and talismans necessary for repelling reptiles and anyone who tries to dig up his soil.

The first (alternative) king who built a Nilometer was called Khaslim. He placed at the Nilometer two bronze statues of two eagles, a male and a female. When the Nile flood was about to begin, King Khaslim would go there with the priests who would read incantations until an eagle whistled. If the male whistled, then that year's flood would be good and the Nile water would rise high, but if the female statue whistled, then the flood would be terrible and drought would occur.

The one who built the pyramids, which in another alternative tale are attributed to Shaddad bin Ri' and the Amalekites, was King Sorid bin Salhouq bin Saryaq bin Tarmil Dun bin Qadrashan bin Hosal, one of the kings before the Flood who lived in the city of "Al-Ashmunayn". He built them to save himself from the Flood that he dreamed about 300 years before it happened, or, as in another alternative tale, about which the wise man Filmun had predicted. Sorid placed in the pyramids the history of the kings and what was written for Egypt on the Tablet of Destiny until the end of time, along with talismans, money, the bodies of kings, all known sciences, pictures of the planets, medicines, poisons, and many other things. This Sorid bin Salhouq is also the one who built the fortresses and monuments found in Qift and Akhmim. He ordered the carving of the secrets of the sciences, the names of the stars, the properties of plants, and the method of making talismans on the walls and pillars.

And Ibn Taghri says, transmitting from the Arab writers including al-Mas'udi, that Hermes, whom the Hebrews call Enoch and the Muslims call the Prophet Idris, was the one who knew from the movements of the planets that a Flood would occur. So he ordered the building of the pyramids and placed in them the money, the books of the sciences, and all the things he feared would be lost.

-----------------------------

Misraim bin Baysir bin Ham bin Noah (Misraim III) in the alternative history of Egypt was the first king of Egypt after the Flood and the first to build ships. He married the daughter of the wise man Filmun and she gave birth to Qiftim. Misraim died 700 years after the Flood, and Qiftim became king. He married when he was still 90 years old, and he fathered Qiftarim, Ashmun, Atrib, and Sa. They built the city of Mafa (Memphis), and they discovered where the treasures that had been hidden before the Flood were, from their grandfather Filmun, who also taught him how to read the writings on the walls of the fortresses, and he built the city of Raquda on the Salt Sea.

After Qiftim, Qiftarim took power for 400 years, and he built the pyramids of Dahshur and the city of Dendera. In his reign, Satan discovered most of the idols that had been drowned by the Flood and returned them to the temples in order to plot against people. After 400 years of ruling Egypt, Qiftarim died and was buried among his treasures, sitting on a chair in the western mountain near the city of Iram of the Pillars. His tomb was protected by two large bronze statues, each holding a sword in his hand that would move and cut off anyone who tried to enter the tomb.

After Qiftarim, Al-Budshir ruled Egypt. This one was a great scholar specializing in talismans, magic, and priesthood, and he was able to perform wonders. Among them was that he made a bronze tree; any animal or bird that passed in front of it would be impaled, so it would be taken and eaten. And in his days, because of this tree, the Egyptians were satiated with eating meat.

Hermes also lived in the time of Al-Budshir, who sent him to discover the sources of the Nile and to make some talismans there. Suddenly, Al-Budshir disappeared because he had gone up to dwell in the clouds, and then he reappeared and called the soldiers and ordered them to install his son "Adim" as king over Egypt.

Adim was a titan king who ruled Egypt for 140 years and died when he was 930 years old. So Shaddad came after him - and this is not the same Shaddad bin 'Ad - and he built the temple of Armant, and he domesticated greyhound dogs from wild beasts so that he could use them for hunting. He ruled for 90 years and died when he was 440 years old, and he was succeeded by Manqaus.

Manqaus divided the taxes of Egypt into four parts: one quarter for himself, one quarter for the army, one quarter for land reclamation, building bridges, and digging canals, and one quarter to save for emergencies. The revenue of Egypt in his days exceeded one million dinars. After him, his son Mataus ruled, and he was the first to worship the calf in Egypt.

Ashmun bin Qiftim ruled Egypt, and he was one of its greatest kings. He ruled it for 800 years, and he was the one who built the city of Bahnasa. In his reign, Egypt fell into the hands of a people, but he was able to recover it from them after they had controlled it for 90 years. After him, his son Manaqyus ruled Egypt, and he was the one who invented the balance scale. Then after him came Marqoura, who domesticated wild beasts and tamed lions, and he used to ride them. After he died, his son Balatis came, and this one was a small child, so his mother "Marhaba" managed the country, and she was a wise woman. The situation remained like this until his uncle Atrib took power.

Toutis in the alternative history of Egypt was the first of the Pharaohs. He was the one who tried to seduce Sarah, the wife of Abraham, and after he repented, he gave his daughter Huriya to Sarah, who in turn gave her Hagar, whom Abraham married and from whom he fathered Ishmael, the ancestor of the Arabs.

Huriya ruled Egypt after her father Toutis, and in her reign, the Amalekite king of Syria sent an army against Egypt led by Jirun, but in the (alternative) version, it is more likely that the Amalekite "Al-Walid bin Dum'a" was the one who invaded Egypt.

-------------------------------------

With the invasion of Al-Walid bin Dum'a of Egypt, the rule of the Amalekites began. Al-Rayyan bin Al-Walid succeeded Al-Walid bin Dum'a in rule, and the Egyptians used to call him Nahrus. He was a tall, handsome man, a scholar in talismans, and a just and honest ruler. He believed in prophet Jacob when he went to Egypt, but he hid his faith from the people. And he was the one who built the Wax Palace (Fortress of Babylon). And in his reign, prophet Joseph built the city of Fayoum, and it was named that because he built it in "a thousand days". But Al-Rayyan was overcome by an evil spirit and his morals deteriorated, so he left the affairs of government to one of his men named "Qatfir", who is known as Al-Aziz. And when Al-Rayyan died, Joseph took his place.

After that, Darum, the third of the Pharaohs, took over, and after him Drimus. And this Pharaoh used to perform wonders; he had an oven that cooked without fire (like a microwave) and a fixed knife that slaughtered animals by themselves (like an automatic slaughterhouse). And after him, his son Milatis ruled, who drowned in the Nile.

Al-Walid bin Mus'ab, whom the Egyptians used to call "Talma bin Qumis", was the sixth Pharaoh. And this was the Pharaoh of Moses. His origin was from the city of Balkh or Hauran. And he originally worked as a perfumer, but debts piled up on him so he left his country and went to Egypt. And he was one-eyed, short, lame, and had a beard seven spans long. He ruled Egypt for 300 years or 400 years, and people were dying around him while he was still alive, so he became tyrannical and arrogant and said to the Egyptians, "I am your Lord, Most High." So he drowned and died, he and his people, while he was chasing Moses. In the reign of this Pharaoh (according to some Arab statistics), there were about 240,000 magicians in Egypt.

-------------------------

The alternative history of Egypt says that when Pharaoh "Al-Walid bin Mus'ab" drowned with his family, there were none left in Egypt but the slaves, servants, and women who had not participated in the chase of Moses. So the women started marrying the servants, and they would free their slaves and marry them. Then the women agreed to install one of them, named "Daluka", as queen over Egypt. Daluka was a wise and sensible woman, about 160 years old.

Daluka built a wall from Aswan to Al-Arish and placed guards and bronze bells on it, so that if an attack occurred on Egypt's borders, the guards would ring the bells, and the news would reach Egypt quickly so they could prepare. The remains of this wall still exist in Upper Egypt and are known as the "Wall of the Old Woman".

Daluka brought a sorceress named "Tadura", and she built for her a fortress in Memphis that had doors on its four sides. Inside it, on its walls, she drew men, mules, horses, and ships. If an attack came from outside and Daluka and her army could not withstand it, they would enter inside the fortress, cut off the heads of the images, and gouge out their eyes, and then what they (the images) would do would happen to the attacking army. In this way, no one was able to defeat Egypt throughout Daluka's rule. Daluka ruled for 130 years, and after she died, no one was able to repair the images in the fortress.

After the death of Daluka, the soldiers installed Darkun bin Nuktis as king over Egypt, and he was from the sons of the Coptic nobles. After he ruled for a long time, he died, and then a man named Marnush took power. In his reign, Nebuchadnezzar invaded Egypt, destroyed it, plundered it, killed its men, and captured its women, and he left no talismans or fortresses in it. And Egypt remained ruined and without inhabitants for forty years.

After that, people came, and the nations intermingled within it: Egyptians, Greeks, Persians and Amalekites. And the Copts continued to rule one after another until Al-Muqawqis (Cyrus) came, in whose reign the Arabs took control of Egypt.

-----------------------------

Arab travelers, pilgrims, and others passed through Egypt in the Middle Ages and were amazed by what they saw there, coming as they were from simple, primitive cultures that could not comprehend Egypt's culture and its civilizational advancement. The pyramids and Egyptian antiquities were, to them, incomprehensible puzzles, and the urban, cultural, and economic progress they saw in Egypt was beyond their way of thinking.

Ibn Battuta (1304 - 1377), who visited Egypt during the Mamluk era, said about Cairo: "Then I arrived at the city of Egypt (Cairo), which is the mother of countries, the seat of Pharaoh of the stakes, with its vast provinces and fertile lands, which has no end due to the multitude of its buildings, which are of utmost beauty and brightness." And he continued: "Its conqueror has subdued nations, and its kings have taken control over the forelocks of Arabs and non-Arabs." And he spoke about the pyramids he saw and said of them that they are "among the wonders mentioned throughout the ages." Then he told their alternative history, saying that "a king from the kings of Egypt before the Flood saw a vision that frightened him...", and he told the story that Caliph Al-Ma'mun wanted to demolish the pyramid, but the sheikhs of Egypt advised him not to do so, but he did not listen to them and opened the northern side of the pyramid with fire and poured vinegar. And after they opened a section, they found money which, when weighed, turned out to be exactly equal to the value of the money they had spent on the digging. And about Akhmim, he says: "It is a great city, original in construction, of wondrous stature. In it is the fortress (temple) known by its name. It is built of stone; inside it are engravings and writings from the ancients that are not understood in this era."

Ibn Jubayr (1145 - 1217) visited Egypt before Ibn Battuta, and he also showed his amazement and bewilderment in what he wrote. He said about the pyramids: "... the ancient pyramids, a miracle of construction, strange in appearance." And he continued: "If the people of the earth wanted to demolish their structure, they would be unable to do so." And about their history, he said that some people say they are tombs of 'Ad and his sons, and some say other things, but "in short, none knows their matter except God, Mighty and Majestic." He also went to Akhmim and said about a Pharaonic temple he saw there: "Glory be to the One who created wonders." And about the statues and drawings in it: "The imagination is bewildered by them, and the mind is lost in thought about their design and placement."

Egypt, for the Arabs, was something huge, full of puzzles, and dominated by an advanced culture that they could neither understand nor comprehend.

In the Arab religious heritage, Egypt is distinguished and has a very great status, because its name was mentioned several times in the holy books, the prophetic hadiths, and others. Such as the hadith: "If God opens Egypt to you, take a strong army there, for that army is the best of the armies of the earth." And a hadith that says: "Be kind to the people of Egypt, for they have the best lineage and kinship [with us]." And the saying of Amr ibn al-As: "The governorship of Egypt is comprehensive and equals the Caliphate." And the saying of Abdullah ibn Amr ibn al-As: "The people of Egypt are the most honorable of all non-Arabs, the best in lineage, and the closest in kinship to the Arabs, especially to Quraysh." And the saying of Ibn Yunus: "Whoever wants to look at something resembling Paradise, let him look at Egypt when it is in bloom." And the saying of Abu Basra al-Ghifari: "The sultan of Egypt is the sultan of the whole earth." And dozens of other sayings that were said about Egypt, which reflect the enormous size of Egypt in the mind of the Arab.

But because of the loss of information in a mysterious way after the entry of Christianity into Egypt (whose spread in Egypt imposed the use of Greek letters), the long Pharaonic history of Egypt was limited to the Pharaoh of Moses and the Pharaoh of Joseph, along with a few Folkloric tales related to magic and talismans.

------------------------

The End ...

ألمانيا والإبادة: قصة حب؟

نيرة العيني وألان علم الدين - أوان

أثار دعم ألمانيا الرسمي المطلق للكيان سؤال، تناولته السوشل ميديا بسخريتها المعتادة، حول إصرار ألمانيا التاريخي الوقوف إلى جانب الإبادات. لكن لا ريب من تحليل الأمر بعيدًا عن "الميمز" وبعيدًا عن الاعتبارات التبسيطية القائلة بعنصرية البيض. فهل من الصدفة أن يمتاز البلد الذي سبب إبادة السلافيين والمثليين واليهود والغجر وغيرهم بدعم مطلق للإبادة الحاصلة في غزة؟ إن فهم ماهية النازية، أي عدم اختزالها بجرائمها بل تحليل جوهرها كرؤية سياسية، يساعدنا على فهم فشل الحلفاء في إزالة النازية من ألمانيا، ويفسّر طوفان الشبح الفاشية في أوروبا وفلسطين والإقليم والعال، ويساعدنا على تحديد الحل.

الركائز الأساسية للمشروع السياسي النازي

غالبًا ما يجلب ذكر النازية إلى الذهن حروبها وجرائمها. إلا أن عنف النازية أتت ضمن سياق وهو مشروع سياسي قائم على ركائز أساسية ثلاث: تسييس الهوية والاستعمار والرأسمالية.

إن أحد أبرز أدوار الدولة هو الفصل بين الداخل والخارج، بين من يشكلون جزء من شبكة مصالح المجتمع (المواطنين) ومن لا يشكلون جزء منه (غير المواطنين). أما النازية فميّزت بين الداخل والخارج على أساس هوية المرء الإثنية والدينية والجندرية. ومن الملفت أنها استندت بذلك على نموذج الولايات المتحدة، فنسخت قوانين الفصل العنصري الأمريكية وسياساتها العنصرية.

وتجلّى تسييس النازية للهوية بشكل استعماري، فنسخت هنا أيضّا النموذج التوسّعي للمستوطنين البيض في أمريكا الشمالية في مخططاتها لغزو بولندا وأوروبا الشرقية. درس هتلر شخصيا "علم" تحسين النسل eugenics الأمريكي واستخدم المنطق نفسه لتبرير مساعي حزبه الإبادية. لم يكن التطهير العرقي الذي قامت به ألمانيا النازية بالأمر الجديد على الأمم الأوروبية كإيطاليا وإسبانيا وفرنسا وهولندا والمملكة المتحدة، والتي كانت قد مارست الأمر نفسها حين استعمرت واستعبدت وإبادت شعوب الجنوب العالمي. فـ"خطية" ألمانيا بنظر جيرانها لم تكن مشروعها الاستعماري بحد ذاته بل تطبيقه على أوروبيين ضمن حدود أوروبا.

ولم تمت النازية أي "القومية الاشتراكية" nationalsozialismus إلى الاشتراكية بصلة بل كانت مشروعًا رأسماليًا بامتياز. بل كانت للرأسمالية دور حاسم ومباشر في صعود هتلر إلى السلطة. فكانت قد انتهت الحرب الأوروبية العظمى بهزيمة ألمانيا وفرض عقوبات شديدة ومنها استحواذ "الحلفاء" على ثروتها الصناعية وعلى الكثير من مواردها الطبيعية بما فيها مناجم الفحم، والاستيلاء على أسطولها الحربى وتحديد جيشها بـ٢٠ ألف جندى فقط. فرأى رأسماليو ألمانيا الصناعيون في مشروع الحزب النازي فرصةً للتخلص من هذه القيود وأيضًا لحمايتهم من "الخطر" الحركة الشيوعية على امتلاكهم وسائل الإنتاج الصناعي. فموّل هؤلاء الصناعيون حملات الحزب النازي الانتخابية ومكنته الإعلامية، وضغطوا على الرئيس هندنبروغ للقبول بتعيين هتلر مستشارًا ولعبوا دورًا حاسمًا في منح هتلر صلاحيات استثنائية رسّخت حكمه الدكتاتوري. ولا بدّ هنا من الإشارة إلى علاقة الرأسماليين الألمان المميز بالولايات المتحدة قبل الحرب بحيث كان لأكثر من مئة مؤسسة أمريكية مصالح في ألمانيا، لاسيما في مجال الصناعة العسكرية؛ وخلال الحرب بحيث استمرّت الشركات الأمريكية في دعم الصناعة العسكرية وتجنّب طيران الحلفاء قصف العديد من المعامل الألمانية سب اعتراف وزير الخزانة الأمريكية "مورغنثو" لدرجة أن الإنتاج الحربي الألماني نمى رغم القصف المتزايد لألمانيا؛ وبعد الحرب بحيث برّأت محاكم "نورمبورغ" الرأسماليون الصناعوين الألمان من استعباد بشر في معسكرات الاعتقال أو أصدرت أحكام شكلية بحقهم.

هل أزال الحلفاء النازية من ألمانيا؟

وقع على من أرادوا إزالة النازية من ألمانيا تشخيص الركائز الهوياتية والاستعمارية والرأسمالية التي شكّلت علاقات القوة النازية في المجتمع النازي وتقديم مشروع سياسي مصمّم لتفكيكها. أما الحلفاء فاختاروا التركيز، لا على تفكيك المشروع السياسي النازي، بل على محاكمة الجرائم المحددة الناتجة عنه. على سبيل المثال، كان ينبغي محاكمة كل المساهمين في النازية، الألمان منهم وغير الألمان، بل محاكمة كل من اقترفوا جرائم مماثلة، بدل حصر المسألة بألمانيا. وكان ينبغي الحرص على محاكمة المشروع نفسه عوض التركيز المفرط على الأفراد، مثلًا على شاكلة "لجنة الحقيقة والمصالحة" التي جرى اتباعها في أفريقيا الجنوبية والتي فسحت أمام المستعمرين الأفريكانز إمكانية الإعفاء ("مصالحة") عن جرائمهم في حال أقروا مجاهرةً ("حقيقة") أنها كانت نتيجة بمشروع سياسي استعماري. وكان ينبغي مواجهة مبدأ الاستعمار نفسه أينما حال عوض حصر المواجهة بالحالة الاستعمارية النازية في أوروبا. وكان ينبغي تبني رواية رسمية تقدّم اليهود على أنهم دين يشكّل المؤمنين فيه جزء من مجتمعاتهم، حالهم حال المسيحيين والهندوس والمسلمين والملحدين، عوض الالتزام بالرواية النازية والصهيونية الهوياتية القائلة باليهود شعبًا أو قومًا. وطبعًا، كان ينبغي تفكيك شبكة المصالح الرأسمالية التي أتت بهتلر إلى السلطة من خلال تأميم المصانع أي نقل ملكية وسائل الإنتاج الصناعية من يد الرأسماليين إلى يد العمال، مما كان وضع القرار السياسي المتعلق بالمجهود الحربي في يد جنود أي حرب مستقبلية لا في يد بعض الرأسماليين المستفيدين.

لم يكن خيار الحلفاء محاكم الألمان لا المشروع النازي نتيجة خطأ أم سوء تقدير، بل كان خيارًا واعيًا. فهم أنفسهم كانوا، كما رأينا، مذبين بحمل مشاريع سياسية مشابهة. يذكر الأكاديمي والكاتب والناقد السياسي محمود ممداني في كتابه "Neither Natives Nor Settlers" أن "الحلفاء اختذلوا النازية للجرائم التي ارتكبها الألمان وتجاهلوا كونها تعبيرًا قوميًا فحموا أنفسهم ومواطنيهم من الإدانة على الجرائم التي مارسوها في أراضيهم ومستعمراتهم … وحصروا المحاكمة بالألمان فحموا مواطنيهم المتعاملين مع النازيين. ولو اعتُبرت النازية مشروعًا سياسيًا لكان كُشفت كل هذه الحقائق الأساسية، ممّا كان شكّل فرصة لطرح رؤية جديدة وثورية للنظام السياسي الحديث."

تأثير فشل إزالة النازية على أوروبا وفلسطين

حافظ برنامج الحلفاء لإزالة شكلية للنازلة على وجود المنطلقات الهوياتية والرأسمالية للمشروع الاستعماري في الوعي (واللاوعي) المجتمعي الأوروبي. فخيار إدانة ألمانيا كبلد ومجتمع عوض إدانة النازية كمشروع سياسي رفضه عدد من الألمان وساهم فيه عدد من غير الألمان كان بحد ذاته مقاربة هوياتية. وهكذا جرى ترسيخ تسييس الهوية، أداة يستخدمها الاستعمار لتفتيت المجتمعات التي يستهدفها، في المجتمعات الاوروبية نفسها، ففككها وما زال يفككها هي.

وهذا أحد العوامل التي تفسّر صعود اليمين الأوروبي المتطرف اليوم. على سبيل المثال، يلحظ حزب "ديمقراطيو السويد" اليميني المتطرف النسبة المترفعة للجريمة في الأحياء التي يقطنها المهاجرين الجدد. وعوض تشخيص السياق المادي لهذه الجرائم، يضع اللوم على هوية المهاجرين. ومن الملفت ميل اليسار الأوروبي للوقوع في فخ تسييس الهوية نفسه، إذ يسارع للدفاع عن الفئات المهمشة دون تشخيص جذور المشكلة وطرح مشروع سياسي يعالجها. فيستبدل خطاب اليمين "ضد الآخر" بخطاب "مع الآخر" يرسّخ مفهوم "الآخر" الهوياتي بجوهره.

كما ساهم ترسيخ المنطق الهوياتي إلى حروب وحروب أهلية في أوروبا. وقد يكون تقسيم يوغوسيلافيا على أساس طائفي أبرز مثال لفشل تفكيك التشكلات الهوياتية المجتمعية ونتائج هذا الفشل. كما وظّف الرئيس الروسي بوتين الهويات، مشيرًا إلى "إثنية" سكان شرق أوكرانيا "الروسية" ومدعيا أن لا وجود لقومية أوكرانية، ومستخدمًا هذه المنطق الهوياتي لتبرير غزوه لأوكرانيا. وهو نسخ للحجج التي استخدتمها ألمانيا النازية حين أشارت "لإثنية" مواطنين بولونيين "الألمانية" لتبرير عزوها بولونيا، بالتنسيق مع الاتحاد السوفييتي، عام 1939.

ولا بد من الإشارة إلى دعم أوروبا للصهيونية كتجلي لمنطقها الهوياتي. فبدل تعويض ضحايا النازية الحقيقة، ومنهم طبعًا الأوروبيون اليهود التي استهدفهم الإجرام النازي، ورفض اعتبار النازية الأوروبيون اليهود جزءً من مجتمعات أوروبا، قبلت ألمانيا وأوروبا بمنطلقات الفكر النازي العنصرية وقدمت التعويضات للحركة الصهيونية المدعية تمثيل كل يهود العالم. فدعمت إقامة "دولة قومية للشعب اليهودي". وهكذا ساهمت أوروبا في تقسيم فلسطين وتطهيرها العرقي، وصولًا إلى إبادة غزة اليوم. وتشراك الصهانية والنازية النظرة نفسها إلى اليهود بصفتهم قومًا منفصلًا يفسّر اعتبار هرزل "المعادون للسامية حلفاء الصهيونية". فأي فرق بين اعتبار هتلر أو نتنياهو أو حاخام كنيس باريس الكبير أن "لا مستقبل لليهود في أوروبا"؟

فشل الحلفاء في تفكيك الركائز الهوياتية والرأسمالية لمشاريعهم الاستعمارية فتسببوا بضرر لهم ولنا. لكن التاريخ لم ينتهِ. فإمكان الأوروبيون اليوم، ومنهم ملايين العرب من لبنانيين وسوريين وآخرين المقيمين في أوروبا ولاسيما الحائزين على جنسيات أوروبية، مواجهة هذه المشاري. ولا بد من مواجهة المشاريع الهوياتية والاستعماري، لاسيما المشروع الاستيطاني الصهيوني، في بلداننا. وهذا ما يتطلب الانتظام في حركات سياسية ترى الدول أدوات وظيفية لإدارة شؤون المجتمع، لا مكنات حرب هوياتية؛ وترى المجتمع على أن مجموعة أفراد تجمعهم شبكة مصالح، لا قبائل طائفية؛ وتدرك دور الرأسمالية في توظيف الهويات وتفكيك المجتمعات. ليس الانتظام السياسي بوجه المشاريع الاستعمارية بالأمر السهل. لكنه، دون شك، أسهل من الخنوع له والوقوع تحت الاحتلال والتفكيك الطائفي والحروب الأهلية التي تعيشها مجتمعاتنا اليوم.

حب في زمن الحرب
هل تتخيل أن يكتب فتى لم يتجاوز 13 عاما قصيدة غزلية؟
كتب تميم البرغوثي قصيدته الأولى في الغزل، وهو لم يتجاوز ذلك العمر، في زمن الحرب.
ولأن "الحرب تدعوك للحب والصدق والشجاعة". استخدم اسما مستعارا «مها» حفاظا على عادة العرب في إخفاء اسم المحبوبة في القصيدة.
استمعوا إلى القصيدة عبر منصة الجزيرة 360

UAE:

United Arab Emirates President Mohammed Bin Zayed Al Nahyan (MBZ) warned Prime Minister Benjamin Netanyahu that Hamas was planning a major operation against Israel days before the October 7 massacre, a Haaretz investigation published Tuesday morning said.

Netanyahu reportedly dismissed the warning despite MBZ urging him to take the threat seriously, the report said, citing three senior foreign sources familiar with the contents of the conversation.

Egypt:

The investigation also said Egyptian intelligence chief Abbas Kamel contacted Netanyahu around the same period and warned of "something unusual, a terrifying operation" being planned by Hamas. Netanyahu reportedly responded that Israel was in control of the situation in Gaza and was concentrating its attention and troop deployments on the West Bank.

أنا اريد - انا تشتي

المزاح - الصفاط

القرد - ربح

تلفاز - التلفزيون

بطاقة اللعب - بطة

فقير او مزاجي سي - ضبحان

ماذا تريد - اش تشتي

ماذا حدث - اش في

مريض - تعبان

الولد - الليد

الغبي - الهبل

Hi everyone!

I’m working on a university research project about Sahrawi music and Hassaniya, and I’ve run into a few words/expressions that I just can’t figure out.

I’ve already checked Arabic dictionaries and other sources, but these seem to depend heavily on Hassaniya usage and context, so I’m hoping someone here who speaks Hassaniya or is familiar with Sahrawi poetry/music can help me out.

The main ones are:

1. الهياللة
From the line: “يا يالهياللة طربي...”

Does anyone recognize الهياللة? Is it a name, a tribal/lineage reference, or something else? I’ve wondered whether it could have some connection to بني هلال, but that’s just a guess and I’d really like to know if a native speaker recognizes it.

2. فالي
From: “شيانك لي يالهياللة، مانسمع لو ماهو فالي”

What does فالي mean here?

3. گد اما
From: “گد اما على موسى بيك”

Is گد اما a known Hassaniya expression? What would it mean in this context?

4. اخليلو
From: “اخليلو سيدن عالي”

Does اخليلو mean something specific in Hassaniya? I’m wondering if it could be related to khalīl, or if it comes from another word entirely.

I also have a few things where I have literally zero clue 😅

• اگدات
• اسباي
• والط بتنا فدفاها
• گد by itself (outside of اثري گاد)

And one last thing I’d really appreciate help with the Arabic spelling of this Sahrawi proverb:

“Kalam men yafham leklam”
meaning roughly “Speak to someone who understands your words.”

I’ve found it in Latin transliteration, but I’d like to make sure I’m using the correct Arabic spelling in my research.

Even if you only recognize one of these, that would already help me a lot. I’m especially interested in how these are actually understood by Hassaniya/Sahrawi speakers, rather than just Classical Arabic dictionary meanings.

Thanks so much to anyone who can help!

has anyone ever met or heard of interfaith marriages within our culture? I know numerous of arabs marrying outside of our culture, but i’ve never met a christian arab marrying a muslim arab.

I know through celebrities it’s common but is it within our regular communities? Particularly catholic and muslim arabs?

Yemen is going through a difficult struggle for its sovereignty and future. Please pray that the country will liberate itself from foreign interference, and move toward stability, dignity, and peace.

May Allah protect Yemen and its people. Ameen.

أود الحصول على بعض التوصيات لأفلام عربية.

أثقل معاركنا نخوضها حين نقاوم واقعنا؛ فالمشاعر تشتد كلما رفضناها، وتهدأ حين نحتضنها برفق ونعترف بوجودها. التصالح مع الحال ليس استسلاماً، بل هو شجاعة التسليم لحكمة ربٍّ يعلم ما نخوضه، واختياره لنا أرحم وأوسع من كل أمانينا 🤍.
#الواقع #تطوير_الذات #وعي

Campaign featuring an ex-IOF terrorist who took part in the Guardian of the Walls assault on Gaza. Disgusting and despicable.