#abdullah this is REAL GOOD THANKS

[betweensaintsandmonsters]

What’s up readers?! How about a little show and tell? Answer these 13 questions, tag 13 lucky readers and if you’re feeling extra bookish add a shelfie! Let’s Go!

Tagged by @willameena 💖💖💖 thank you!!! i absolutely love talking about books!! pls talk to me about books

1) The Last book I read:

so you don't get lost in the neighborhood by patrick modiano -- this is a book about the failure of memory i think. the narrator is forced to reckon with events from his past that he doesn't really remember? it's not as interesting as it sounds but it was an alright read!

2) A book I recommend:

the stardust thief by chelsea abdullah -- i listened to this audiobook on my way to work and then immediately bought a physical copy because it was so so good! it's a take on the one thousand and one nights and it's absolutely thrilling from start to finish <3

3) A book that I couldn’t put down:

clap when you land by elizabeth acevedo -- books in verse aren't normally my thing but elizabeth acevedo is a master of the craft and this story of family is heart wrenching and made me cry

4) A book I’ve read twice (or more):

we are okay by nina lacour -- this is possibly my favorite book i read it when i need to cry or to feel something. i know that says nothing about the story but it's so good and queer and beautiful i highly recommend

5) A book on my TBR:

the 85 books that are on my bookshelf that i haven't read and my overused library card are taunting me with this question. the one i can see from where i'm sitting on my bed is i'm glad my mom died by jeanette mccurdy but i don't know if that's gonna happen anytime soon. i also really want to get to on earth we're briefly gorgeous by ocean vuong but i think that's also going to make me cry

6) A book I’ve put down:

i rarely put books down on purpose. often i'll start things and then life will happen and i won't want to start the book from the beginning again so it gets put down. i wish i didn't finish the hobbit because i was in 7th grade and didn't know you could just... not finish something you don't like. three books that i will probably get back to at some point though are: tomorrow and tomorrow and tomorrow by gabrielle zevin, the priory of the orange tree by samantha shannon and helen of troy by bethany hughes

7) A book on my wish list:

i don't really keep a book wishlist! probably something by emily henry because i've been in a romcom mood lately

8) A favorite book from childhood:

inkheart by cornelia funke -- i think this is the book that made me love reading tbh i identified so strongly with meggie and i loved dustfinger and it just got me i also really loved because of win dixie (and i should reread it, i have a copy sitting in my kitchen right now)

9) A book you would give to a friend:

the long way to a small angry planet by becky chambers -- i lied earlier this might be my favorite book. you want a really good found family? you want a harrowing space adventure? you want to see characters that become more real? this is the book for you. this book is about the heart of a family and the home you make and the decision to keep choosing each other and being there in the good times and bad i don't have enough good things to say about it tbh it's pretty much perfect!! i gifted it to a boy once right before i left england (after he came to see a play with me having absolutely no interest in theatre) and having him read it and enjoy it was a highlight of my trip besides going on that date with him that i didn't realize was a date until i was on a plane over the atlantic.

10) A book of poetry or lyrics that you own:

crush by richard siken -- i'm gay i am legally obligated to own this book

11) A nonfiction book you own:

most of my nonfiction books are memoirs! but here are my top three that i will get to reading at some point!! 1. helen of troy by bethany hughes 2. poet warrior by joy harjo 3. something about the witch trials that i don't remember the name of right now and can't actively see on my shelf

12) What are you currently reading:

summer sons by lee mandelo -- it's gay there's ghosts and messy boys and grief and i'm a quarter of the way done and already know that i'm going to read it again because it's going to wreck me emotionally

13) What are you planning on reading next?

i think i'm going to finish invisible cities by italo calvino next!!

no pressure to do this!! but tagging: @grapenehifics @ragnarlothcat @kittonafoxgirl @bisexualobiwankenobi @tideswept @palfriendpatine66 @thegingerwrites @renlyslittlerose

i'd love to add more books to my infinite pile of books to read!!!!

[lazlolullaby]

Where is the Moon Knight AU where Marc and Layla's patron Gods are swapped? and now my brain can't work because it extended into a full roleswap AU?

Layla's father came back from a successful dig with a trove of information and a lovely little ushabti of Khonshu. However, Abdullah is acting strange, talking to thin air, going out at night, researching further into obscure things. The lights are also flickering no matter how much she checks the generator and the wind keeps blowing despite the doors being shut.

Abdullah El-Faouly is the Eye of Khonshu: being banished for so long from the world, the God needs some time to adjust before going forward with his plan of punishing evildoers. (this was Khonshu trying so hard to be like the Ennead, but he could not abandon his nature to protect.) Abdullah ends up breaking the contract and Khonshu leaves the ushabti behind as a token of protection.

(then there is Arthur Harrow, the Talons of Khonshu. While his willingness to perform violence is a boon, sometimes he is too eager.)

Everything is fine for a while, then mercenaries break in to find the artifact. Bushman threatens them. Layla fights and takes down most of them, but her father is still hurt. One of the remaining mercenaries turns on Bushman. (He starts the mission as Marc - but since he can't handle another innocent death on his hands, backs out and swaps with Jake.)

During the struggle, Layla gets shot. Jake gets things done and then scatters. (he believes that he killed her. this has. repercussions on the system.)

Khonshu at first just wanted to revive Abdullah, but at his insistence he gives up being an Avatar so Layla can be revived. "she is going to be angry. You won't be there to see it." "she would have gone after them anyway."

(Khonshu abandons Harrow for this, not sure if it was worth it.)

Abdullah is right. Layla does go on a hunt, now as the Wings of Khonshu. Moon Scarab, to the underworld and the rumor mill.

She's mad about everything. Mad that her father presumed she needed saving, mad that she has to listen to an angry bird. (Rage, though it burns hot, always burns out. It's better than the cold certainty of Harrow's punish before wrongdoing. It is worth it.)

(Layla isn't unhinged, she's just gripping very tight to the hinges, thank you for asking.)

Weeks pass and she finds the last person of the mercenary group. A man cuffed to a wheelchair in a psych ward, sedated.

"His mind is fractured. Broken." Khonshu says. "It could be a fitting punishment, to keep him here. His body rotting while his mind spins in fruitless cycles."

"or he could be very good at hiding. One way to find out."

Layla is an excellent forger - a release for the merc, a small flat and money to keep him in town while he recovers from treatment. She feeds him a lie about being a family friend. There's a flicker of distrust.

"I've got a condition - blacking out, memory issues, insomnia - I'll be up reading all night." He says his name is Steven, but she knows better. "Are you sure you want to be flatmates?"

"I have places to be at night." Khonshu flickers the lights.

"Oh. Fine. Night owl, that's...fine."

"Don't worry about the lights, the landlord never answers the calls." don't mind that she's the landlord.

Her coming home with bruises and cuts. Steven flinches, insisting they go out to get bandages because they don't have a proper first aid kit. The awkward stare off with a hurt lady and a nervous guy VS the night shift cashier that's Seen it All. "bar fight. I won." Layla grins, blood on her teeth.

(The little moment where they're close as he's putting a bandage on her nose and being. so. tender. to someone who's never been more than 'distractedly polite' to him. His face changing to something new, something strange and lovely.)

When she finds him hitting himself, it's not that hard for him to explain. "I don't - I don't know if this is real. Jake is very sure you're dead!"

It turns out after the night of the attack, Jake got them far away as possible. He resolved to become a night driver and Steven to keep house in the day. Marc woke up and realized an alter was trying to build a life and just...let them. Better than mercenary work.

Steven gets worried about his missing time and gets therapy...and the therapist realizes, tells them and pushes them too hard to "come together as one whole"...Jake snaps and he's forced into a psych ward.

They cribbed together some form of communication on the psych ward thanks to a different therapist and the other patients. Marc's immense guilt wanted them to stay. But Jake and Steven wanted the body out. If they spent more time in the ward, they might reveal some crimes and the system doubts that they'll be allowed this level of help in a prison.

When Layla arrived to take them, it was an opportunity they didn't want to refuse.

"We don't want to be one person. We want to be ourselves." Steven fully introduces them after that. "We are the Hippo system! Like the Hippocampus of the brain that works with memory - that's Marc - and navigation - that's Jake!" He spells it out, "He Isn't a People Person Otherwise!"

"Who's he?"

Steven shrugs. "I dunno. I'm just here for general life, Jake is here for protection and gossip and Marc...he's well. Not as social as he'd like to be. I'm not supposed to know about it, that's not my "function", as the doc would say but...whatever happened that made us us was too much for one person to bear. It happened before we met you, so it's not your fault."

Layla shrugs. "What can you tell me about that night?"

"I can't tell you. That's part of the point, us being separate and all."

She eventually gets an answer out of them. Layla also lies and says she wasn't as badly hurt as they saw and shows off her Moon Scarab suit with the healing. (Jake accepts that answer at face value. Steven is a little concerned but willing to let it slide. Marc is suspicious.)

Now with their first round of secrets gone, they feel more at home. The Hippo System settles in as a decent partner in her artifact retrieval - he can put his mercenary skills to a good cause and she doesn't have to hide that burning rage as much. (the rage dims, is soothed and that's not good for vengeance.)

Khonshu starts to intrude, making noises about using the Hippo System as his next Avatar. Layla pulls away, tries to keep them apart because she Knows any more pressure on that mind is going to break them apart.

Wendy Spector dies and the Hippo system is thrown out of balance.

(The rage ignites. She's always held it together - her family after her mother died, her composure when people talked over her and her knowledge of Egypt, her home, now the Hippo system. It's always been up to her and she's resigned and vicious and not holding back.)

Layla makes a judgement call and goes after Harrow alone.

The system recovers. Steven now knows why he exists. He does not flinch from Layla's rage, does not fall for Harrow's twisted philosophy, not like Marc or Jake would. He rallies the system to action, to save the world.

Harrow was able to get dirt on Marc's past and tries to kill him with Judgement, but it doesn't work. He reveals about Khonshu, that his partner is lying to him and it does strain the relationship.

Things follow canon. Khonshu gets sealed into stone. Layla dies and Marc blends in as a follower.

Tawaret tries to ask him to be her Avatar, but he refuses. "Do you know what I did as a child to my brother? What my mother did to me over and over for it? Why would you even want me to defend women and children?"

And he releases Khonshu. "Ah. Big pigeon! No wonder Layla was so bloody ready to be rid of you! Get back to her then! Go on!"

And Tawaret comes back. "Temporary Avatar. I don't want any more voices in my head than I started with."

And he becomes Hippo Knight, because why not?

And they win against Harrow and the cult of Ammit. The system helps Layla stop giving into her rage to kill Harrow. Everyone should be able to choose good or evil.

(Steven kept in contact with the patients and nurses in the psych ward. Harrow is preaching violence again and well. He made his choice. Jake drives Layla over to meet with him. Marc holds her tight.)

[insidethis4head]

Public Health of today

The days of having commercials of how dangerous smoking is and PSA (Public Service Announcement) such as TakNak, a PSA showing multiple variety of the public rejecting a stick of cigarettes are not necessary long gone but they are not the biggest trend at the moment.

source: http://cikgutancl.blogspot.com/2008/06/remaja-sekarang-tak-nak-atau-mereka.html

As an ex smoker myself, it is safe to say it did not work on me but I vividly remember that I will doubt myself when I wanted to have a puff thinking about all the advertisements and signs everywhere such like the one above. The doubt alone in my opinion makes it successful PSA, just that maybe I was just a little too on edge when I was in my rebel stage in life. 🤡

Today, the way the Ministry of Health Malaysia (MOH) pushes out public health with the most affect would obviously the use of social media such as Twitter and the creation of the hit app, MySejatera.

source: https://www.edgeprop.my/content/1769410/ministry-health-mysejahtera-not-spying-app

The past 2 years, our beloved Director-General of Health of Malaysia, Tan Sri Dato’ Seri Dr Noor Hisham Abdullah, made a huge move of being hyper active on Twitter. He was fact checking questions and replying to them on Twitter on a a daily. Even though he is not as active as back then, I still see him retweeting and liking issues that he thinks that need more attention and he will always have my respect for reaching out to wider audiences knowing not everyone is into traditional media like the new.

Source: Twitter

On the other hand, the creation of MySejatera was just a brilliant move. I see it as killing two birds with one stone by making it mandatory to have the app to both open a business or even as a consumer so everyone has to download the app. This makes tracking a big amount of the public with ease. Down the road of the pandemic, they started updating the software to help with Q&A about Covid-19 and what I would say killing the third bird, using it as the app to track an individual's vaccine status. The app also helped with setting dates for everyone's vaccine, advice on what to do if one is feeling unwell after the vaccine and gave everyone a digital certificate on top of that.

Nowadays as we approach the endemic and monitoring of the virus is not that big of a deal, the app still keeps the records for the individuals with the additions of other information about other common health issues which is really neat.

I am going to be real, I usually am not very proud of my country but aside of our passion for food and certain sports, I confidently say I am very proud of our health care and their commitment to help advice the public with any health problems without breaking the bank.

Forget about the PSAs about quitting smoking, it may not have bring me to a healthier lifestyle but they sure did make me feel good about what I have in my country right here.

This is Loren's Beautiful Mind, thank you for staying in my dangerous place. Peace ✌

[yaraheemu]

Powerful Dua To Get What You Want in Seconds

Do you ever wish for something so much that you feel it in your heart? Maybe you want to do well in school, make new friends, or help your family. In Islam, there is a beautiful way to ask Allah for what you want. It's called "dua," and it's like having a heart-to-heart talk with Allah.

Dua To Get What You Want is a special prayer where you talk to Allah about your needs. You can ask for anything you need, whether it's something big or small. Think of dua like writing a letter to a friend, sharing your hopes, dreams, and worries. Allah always listens to our duas, and He knows what's best for us.

How to Make Dua To Get What You Want in Seconds?

Making dua is simple. Here’s how you can do it:

Begin by praising Allah and thanking Him for everything you have. You can say, "Alhamdulillah," which means "All praise is due to Allah."

Say, "Allahumma salli 'ala Muhammad," which means "O Allah, send blessings upon Muhammad."

Now, tell Allah what you need. Speak from your heart. You can say it in your own words or use a dua from the Quran or Hadith. For example, you can say, "O Allah, please help me do well in my exams."

Finish your dua by thanking Allah again and sending blessings on the Prophet (PBUH).

When to Make Dua For What You Want

You can make dua anytime and anywhere. But there are special times when duas are more likely to be accepted, such as:

After the five daily prayers (Salah).

During the last third of the night.

On Fridays, especially during the last hour before Maghrib (sunset).

When it’s raining.

When you’re fasting, especially before breaking your fast.

When you make dua, believe that Allah will answer you. Sometimes the answer comes right away, sometimes it takes time, and sometimes Allah gives you something even better than what you asked for. Remember, Allah loves you and knows what’s best for you.

Real Story Of Success

Let me tell you a story about a boy named Ahmed. Ahmed really wanted a bicycle. Every night, he made dua, asking Allah for a bicycle. He didn't get it right away, but he kept asking and believing. One day, his uncle came to visit and brought a beautiful red bicycle as a gift for Ahmed. Ahmed was so happy and thanked Allah for answering his dua.

This story teaches us to be patient and trust Allah. Even if it takes time, Allah always hears our prayers.

How To Make Different Duas for Different Needs

Here are some simple duas for different needs:

For success: "O Allah, help me succeed in everything I do."

For health: "O Allah, please heal my loved ones and keep us healthy."

For happiness: "O Allah, fill my heart with joy and contentment."

For guidance: "O Allah, show me the right path and help me make good choices."

Conclusion

So, the next time you need something, remember to make dua. Talk to Allah with a sincere heart, and believe that He will answer you in the best way. Just like Ahmed and his bicycle, your patience and faith will be rewarded. Keep making dua to get what you want, and never lose hope. Allah is always there for you, ready to listen and help.

Remember, dua is like a bridge that connects your heart to Allah. Cross that bridge often, and you’ll find peace, happiness, and everything you need.

You can visit our website – Yaraheemu.com

Contact Details To Get in Touch with Abdullah Hussain

Email: yaraheemuu@gmail.com

Contact- +91–9855923779

Instagram: https://www.instagram.com/yaraheemuu/

Facebook: https://www.facebook.com/yaraheemuu/

[abdullahgujjar]

Dear Valued Partners, Clients, and Stakeholders,

It is with great pleasure that I extend a warm welcome to you on behalf of Asaan Zameen. At our company, we are dedicated to shaping the future of Pakistan's infrastructure, construction, development, and real estate sector.

Asaan Zameen firmly believes in the transformative power of vision, innovation, and collaboration. Our mission is underpinned by a steadfast commitment to excellence, integrity, and sustainability, which we infuse into every aspect of our work.

I take immense pride in the passion and dedication exhibited by our team. Their collective expertise and unwavering commitment to our values drive our success and enable us to redefine the standards of quality and innovation.

Together, we are not merely constructing buildings; we are crafting legacies that leave a lasting impact on the communities we serve. Through our endeavors, we aim to contribute to the progress and prosperity of Pakistan, fostering economic growth, social inclusion, and environmental stewardship.

Our vision for a brighter, more sustainable future for Pakistan fuels our journey. We aspire to create spaces that inspire, uplift, and empower individuals while advancing the greater good.

I extend an invitation to each one of you to join us on this transformative journey. Whether you are a client, partner, or member of our esteemed team, your support and collaboration are vital to our success.

Together, let us continue to build a better tomorrow for Pakistan, one project at a time. Thank you for your trust in Asaan Zameen.

Warm regards,

Abdullah Gujjar

CEO, Asaan Zameen

[jordanianroyals]

Opinion: Understanding the dynamics that led to Jordan’s royal crisis

By Hassan A Barari (Professor of International Relations at Qatar University), 13 April 2021

Jordan, currently led by King Abdullah II, has long been perceived as an oasis of peace and stability in a volatile region, and for good reason. Indeed, unlike those of its neighbours, Jordan’s governing institutions proved to be robust and reliable in the face of myriad domestic and external challenges over the years. The Jordanian regime survived even the Arab Spring, thanks to the Jordanian people’s trust in and loyalty to the monarchy.

And yet, events of this month demonstrated that Jordan, too, is not immune to domestic instability.

On April 3, King Abdullah’s popular half-brother, Prince Hamzah, was put under de facto house arrest for his alleged role in a conspiracy to undermine Jordan’s national security. It was known that he had been attending tribal meetings critical of the king, but the news of his arrest still shocked the Jordanian people and the world.

Rather than seeing the intervention as a warning and quietly backing down, the prince decided to fight back. In a videotaped statement, he denied participating in any conspiracy against his half-brother but accused the kingdom’s “ruling system” of corruption, incompetence and harassment.

In response, the government issued its own statement and accused Prince Hamzah of collaborating with former Chief of the Royal Court, Bassem Awadallah, and unnamed “foreign entities”, to destabilise the country. The authorities also revealed that Awadallah, who served as planning minister and finance minister in the past, has been arrested alongside several others from the higher echelons of Jordan’s governing elite.

Prince Hamzah swiftly responded to the accusation of foreign collaboration by releasing an audio recording of his conversations with Jordan’s military chief, which indicated that the prince was targeted not for his involvement with any foreign power, but for meeting with the king’s domestic critics. This gave the prince further credibility and increased the public’s support for him.

Eventually, after mediation from members of the royal family, Prince Hamzah signed a letter promising to abide by the traditions and approaches of the ruling monarchy, de-escalating the crisis.

But what was behind this unprecedented upheaval in the royal family that carried Jordan to international headlines and gave rise to fears that this oasis of stability may soon descent into chaos?

This crisis was the result of deep-rooted rifts and rivalries within the royal family, as well as the growing public resentment over the government’s failure to implement successful political and economic reforms.

Since the establishment of the Emirate of Transjordan in 1921, Jordan has been ruled by the Hashemite royal family. For nearly 100 years, the Hashemites have managed to keep their house in order and avoided divisions and feuds that resulted in the fall of many monarchies. But a rivalry that started some 20 years ago eventually resulted in last week’s feud and shattered the royal family’s image as a strong, united and stable governing body.

When Jordan’s King Al Hussein bin Talal passed away from cancer in 1999, Abdullah was crowned and his younger half-brother, Hamzah, was titled the crown prince of Jordan. The designation was out of respect for King Hussein, who ruled for 47 years and was known to have favoured Hamzah the most among his 12 children from four marriages.

In 2004, however, King Abdullah II relieved Prince Hamzah of his title and in 2009 appointed his then-teenage son, Prince Al Hussein, as the new crown prince of Jordan. The move consolidated King Abdullah II’s power, but also caused resentment among Prince Hamzah’s supporters within the ruling elite.

The relationship between King Abdullah II and Prince Hamzah all but broke down after the appointment of a new crown prince, but the two royals successfully kept the tension between them hidden from the public for a very long time.

However, things started to change over the last few years. As Prince Hamzah’s popularity increased, the king started to view him as a threat to his authority. He stripped his half-brother of his military titles, indicating his intention to keep him away from Jordan’s leading institutions for good. In response, Prince Hamzah started talking publicly about government mismanagement and corruption, and established himself as a well-respected anti-corruption figure in the eyes of the public. Over the last three years, he also held many consultative meetings with Jordan’s tribal leaders. During these meetings, it is alleged, the government was repeatedly criticised for failing to end corruption and to restore public trust.

As Prince Hamzah successfully cast himself as a down-to-earth royal who understands the worries and struggles of common Jordanians, Crown Prince Al Hussein failed to make any impression on the public. All this increased King Abdullah II’s worries about the future of his rule and paved the way for the public rift on April 3.

The king would have been less concerned about Prince Hamzah had he been more proactive in his attempts to tackle the political and economic challenges the country is facing.

Since his accession to the throne in 1999, King Abdullah II and the ruling elites surrounding him put reform efforts on the back burner.

While the king presented himself to the West as a committed reformer, he failed to support this rhetoric with a credible blueprint for transitioning Jordan from autocracy to democracy. The modest reform package he passed on the heels of a series of demonstrations during the Arab Spring proved enough to calm tensions temporarily, and appease the West, but did not satisfy the significant number of Jordanians who are yearning to live in a democracy.

The king always thought the Jordanian people would continue to support him, even in the absence of meaningful structural reforms, if he ensures the economy is functioning in a satisfactory manner. But Jordan is now struggling economically. Youth unemployment is on the rise, and many Jordanians are fearful for the future.

More importantly, in light of these economic challenges, Jordanians seem to be losing faith in the king’s ability to keep Jordan politically stable, economically prosperous and safe from external threats in the years to come. Indeed, opinion polls in recent years repeatedly demonstrated that a clear majority of Jordanians believe the country is heading in the wrong direction under King Abdullah II. It is therefore understandable that the king grew concerned about the rise of a younger royal who successfully presented himself to the public as an honest anti-corruption figure who understands the struggles of the common people.

Thus far, the Jordanian government did not provide any proof to back its claim that Prince Hamzah conspired with a foreign entity to destabilise the country. While the identity of this foreign entity is not publicly known, it is strongly implied, by figures close to the government, that Israel is the culprit. Indeed, the Israeli government has plenty of reason to try and manipulate the Jordanian government to support its interests. Jordan has long been a key defender of Palestinian rights and has been reluctant to embrace the newly emerged alliance between Israel and a group of Arab states led by Saudi Arabia.

But as the Jordanian government refrained from officially accusing any foreign power of conspiring with Prince Hamzah, a growing number of Jordanians suspect that the government is not telling the whole truth. Some even go as far as accusing the government of baselessly implying that the prince has links to foreign entities to make him less appealing to disgruntled but patriotic Jordanians. There is a growing suspicion in the country that the entire crisis was staged to eliminate Prince Hamzah as an alternative to King Abdullah II within the royal family.

On April 7, the king publicly addressed the royal rift for the first time in a letter read on television, saying the “sedition” that caused him “pain and anger” has now been buried. But he refrained from giving any further details or explaining what foreign entities have been involved in the alleged plot against his rule. His statement, aimed at reassuring the public that all is well within the monarchy, failed to calm the growing anxieties. What the Jordanian public wants to hear is that their king is committed to changing his approach to governance that left so many of them impoverished. King Abdullah II, however, appears more interested in eliminating his perceived rivals than addressing the real issues that are threatening the future of his rule.

This month’s events were a symptom, not the cause, of Jordan’s crisis. The country’s problems are rooted not in any real or imagined conspiracy, but in the reluctance of its rulers to implement much-needed reforms. If the king does not act fast to address the grievances that led to the increase of Prince Hamzah’s popularity in the first place, Jordan may one day lose its status as an oasis of safety and stability without the help of any domestic or foreign adversary.

The views expressed in this article are the author’s own and do not necessarily reflect Al Jazeera’s editorial stance.

Hassan A Barari is currently a professor of International Relations at Qatar University. He previously taught at different universities including Yale University, the University of Jordan and Nebraska University of Omaha. He also served as a senior fellow at the US Institute of Peace. He is the author of ten books and a well known commentator on Middle Eastern politics.

[an-american-teen-against-crime]

The Nancy Drew Villains: The Good, the Bad, and the Iconic

So here’s the thing, I feel like there are a lot of lame and mediocre villains, but there are also some really good villains and some iconic ones. To quote Megamind, the difference between being a villain and being a super-villain is in the presentation. So I will be going through the villains and organizing them, by who is lame, who makes for a good villain, and who has the aesthetic and presentation down pat. 

spoilers for every game of course. 

Mitch/Uncle Steve??: Lame. Boring. Where is the villainy? Where is the skill? Mitch wasn’t even around and Uncle Steve was sus as heck. Also Mitch in the remastered literally called and threatened Nancy with his own phone number. Props for the boiler room incident, but thats all you get buddy, you literally murdered a teenager. Like an annoying one but still. 

Dwayne Powers: Iconic. Listen. This dude is horrible and honestly really dumb but like the drama??? the presentation??? The letters, the end speech, honestly iconic and some of HeR’s best villain work however RAN was really dumb and very racist so we’re just. yeah. Dwayne you get negative points for that. 

Louis: who is he again 

no presentation, not even a good plan. He barely did anything. Worse than Mitch and Steve. 

Lisa: Not the brightest, her voice is annoying and like. I just don’t care. Lame

Joseph: Listen. He has zero presentation and also messed up but like is legit terrifying to me and him pretending to help us the whole time only to be the bad guy like w o w. Left me shook. Not a super villain but one of the top. 

sigh Taylor: no presentation. The cool red hand was Henrik so really Henrik deserves this one also pretty sure Taylor murdered an elderly couple and gave Nancy like 20% of her trauma by locking her in the monolith. I mean that was pretty evil. So maybe like a point for being extra evil. But yeah. idk. 

Emily: I mean............... the dogs, complicated but dedicated. But like she didn’t even own it c’mon girl. Rock owning four hellhounds or move over. 

Eliot: Honestly the plan was kinda great....but you had legit not a good reason to murder Nancy. Like i feel you still could have gotten an okay sentence but you tried to murder her like three times. No. 

Andy: I mean. He had a tight racket going, and was like technically the boss man but like did you see that guy? He ran a whale museum all alone. Like whales are rad but that’s just sad my dude. And for a self-proclaimed whale lover you treated that whale like crap, so negative points. Solid plan, but I’m not putting you on the good villain list because your face bothers me. 

Shorty: Legit terrifying and I hate him but like idk i dug the horse plot and hiding out in the ghost town? Great. He’s not a super villain, but like, he’s a good villain. 

jane: Iconic. Phenomenal. WOw. Legit terrifying, insanely smart, and her presentation, aesthetic, vibe? immaculate. Truly a super villain at the wee age of twelve like wowwww. 

Jane/Marion: Listen. Quite the racket she had going. Like I am legit impressed. Maybe not the best actress but she did great. Not a super villain but def a good one. 

Lori: I love this game but Lori sweetie why. Why. Like she’s an interesting character but not a good villain.

Minette: I wanted to write her off because like....it wasn’t even her idea but yakno, points for presentation that mask and the end fight ridiculous as it was, was indeed iconic. 

Big Island Mike/Pua: Mike is iconic but not for his villainy, but however I will put him in the iconic category because that’s just what he is. 

Yanni: Iconic, no I will not be taking criticism. 

Renee: Legit terrifying to me.......jury still out though if she’s a super-villain? I think just a good villain but yeah. 

Helena: Iconic. She even has a super-villain name anddddd created an art theft ring like WOW. And Nico deserves to be there too because that mask and costume was his choice and I am very impressed.

Fiona: doesn’t count but honestly props for being iconic with the hair and jet pack. I mean. She was pretty freaky. 

Corine: Iconic, wonderful presentation, actual plan was worse than the presentation but still, an icon. Also a super villain name like pop off Corine. 

Scott: No. He was a hot mess and honestly get this man some therapy.

Rentaro: hm. I am conflicted. Motivation sucked. Presentation, amazing. But like....not actually a solid villain??? Idk. Just so... upsetting. Negative points for being a dick. 

Anja: Again, not the best plan, but revenge? Iconic. The monster? Iconic. Her vow of revenge? Love to see it. Definitely a super villain. 

Brenda: Good villain but not a super villain. Zero presentation and like what is that look girl. Just no. 

Abdullah: Highkey iconic. Homie thought he was actually Rameses and owned that ish. Good and iconic villain.

Victor: Annoying. Kinda hated him but genuinly terrifying and also murder by tesla coil, like that’s pretty hardcore my guy wow. And I know everyone saw it coming except me but having him show up and then feeling trapped in there with him was really awesome and scary. Super villain level dude, congrats. 

Clara: Hm. I mean she’s pretty evil but really no presentation. I feel like she feels very real? Definitely a good villain  but not a super one.

Ewan: YOU HAD SO MUCH POTENTIAL!!!! YOU WERE A SPY VILLAIN!! WHY DID YOU HAVE TO BE SO LAME

Kiri: No.

Xenia/Thanos: Wow this whole plot, villain reveal, Xenia’s speech, her mind, her brilliance, the costumes, the presentation, the plot, everything. Amazing. Iconic, truly super villain levels. 

Soren: You tried. I do appreciate the axe though. But the sweater man? Really? 

Who was the villain for MID? Oh right. Alicia. What a bitch. I hope you eat a piece of moldy bread.  Thank you for reading!!!! Please share your thoughts as well. 

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 102

Hurriya (Freedom)

The realization of every lawful desire without hindrance, freedom from any pressure, confinement, or subservience, the right to elect, to be elected, and to enjoy certain basic rights in political life-these are some of the definitions of “freedom,” which has become one of the most widely concepts discussed in the recent history of thought and law.

The basic freedoms of humanity that range from personal rights to political and general ones-such as the freedom of belief, worship, thought, the freedom to have a family, to work, to own personal property, the right of freedom of expression and association, of electing, and being elected, etc.-are not among the subjects to be discussed in “Emerald Hills of the Heart”[1] However, they have always been regarded as among the most important matters in human history.

Being the most fundamental and vital dimension and the most important human faculty, namely free-will, which is considered an important pillar of conscience, freedom (hurriya) is one of the most valuable gifts of God to humanity. This great gift has been defined in Islamic literature as an individual’s assertion and enjoyment of his/her basic rights. However, in order to fully perceive freedom one must be able, to some extent, to perceive its opposite. This opposite is the individual’s dependence on others for the enjoyment of those rights, which is a form of servanthood. It is God Almighty Who grants these rights to humanity, so a person has no right to change or sell them or transfer them to others. Those who commit such a sin, that is, change or sell their fundamental rights or transfer them to another, have lost their humanity to a certain extent and will be held accountable before God for that loss. Such an action shows, first of all, disrespect for human values, and those who commit such disrespect cannot be conscious of their existence, and those who are not conscious of one’s existence have no relationship with the truth and no share in the love of and servanthood to God.

In short, it cannot be asserted that those who do not recognize God, Who is the Truth and the source of human rights, are free in the sense that they are conscious of human rights, nor can those who have not been able to free themselves from slavery to others than God be free in the real sense of the term.

What we have so far said about freedom is only by way of introduction to the freedom that is one of the emerald hills of the heart.

The freedom inherent in Islamic Sufism, being one of the most significant fruits of austerity, is that a person does not submit or bow to any power other than God, indicating thereby that the heart of that person has become a clear mirror receiving and reflecting the manifestations of God. The person who has reached this point on the way to God through austerity and by God’s special help, severs inward relation with all things and beings other than God, and with emotions pulsing with freedom, heart beating joyfully with a yearning for freedom, and having broken all the restrictions around the selfhood, that person sets for him or herself this single goal and, in the philosophy of the respected saint Harith,[2] weaves the tissue of his or her thought with the threads of the hereafter.

True freedom is attainable only by freeing one’s heart from worldly worries and anxieties about the things of this world, and so being able to turn to God with one’s whole being. In order to express this reality, the leaders of the Sufi way say: “Child, undo the bonds of servanthood and be free; how much longer will you remain enslaved to gold and silver?” The answer of Junayd al-Baghdadi[3] to those who asked him what freedom was- “You can taste freedom when you are free from all bonds other than slavery to God”-also expresses the essence of freedom.

If freedom is directly proportional to sincere devotion and servanthood to God Almighty, and it is, then it is not possible to assert that those who live their lives under the direction of others are really free. In this respect, the following anonymous couplet speaks significantly:

If you would like to beat the drum of honor, Go beyond the wheel of the stars; As this circle filled with rings is a drum of humiliation. True freedom is necessary in order to be a perfect servant of God. The measure of a person’s true freedom is servanthood to God. Those who cannot realize servanthood to God can neither be free nor attain human values in their full reach and meaning. Such people can never be saved from corporeality and sensuality so as to reach the achievable horizon of spiritual life with a “sound heart,” nor can they feel the essence of human existence in the depths particular and special to it. People who spend their life in the captivity of worldly considerations grow in arrogance in the face of the blessings granted to them. Instead of becoming more thankful to God, they attribute to themselves whatever achievement God has enabled them to realize, and are disappointed time after time when they fail, and shiver with the fear of losing whatever advantages they have accrued-such unfortunate people have no share in freedom, even if they are as kings in the world.

As long as the heart sets itself upon various goals, loved ones, and ambitions, it can never taste freedom. How can those be free who are constantly worrying about how to hold onto or pay back the goods they expect from others, who have mortgaged most of their life’s energy to others in return for worldly interests and bodily pleasures?

It is a great trial, one that leads to perdition if one wanders in the whirl of physical considerations and is confined to worldly aims with a heart attuned to worthless, fleeting objects. By contrast, it is a great favor from God upon those whose inner world He has sealed off from the many attributes of the ephemeral world that attract the carnal self; it is a great favor from God that He cuts away the relation of the heart with the world. For that relation is a form of bondage, and that cutting away is a bridge by which humanity is able to reach true freedom.

[1] Originally published in Turkish as Kalbin Zümrüt Tepeleri, “Emerald Hills of the Heart” is a series of books by Fethullah Gülen and was translated into English as Key Concepts in the Practice of Sufism.

[2] Abu ‘Abdullah Harith al-Muhasibi (d. 858), was one of the leading Sufis. He was learned in the principal and derivative sciences, and his authority was rec-ognized by all the theologians of his day. He wrote a book, entitled Ri’aya li-Hu-quqillah (“The Observance of God’s Rights”) on the principles of Sufism, as well as many other works. In every branch of learning he was a man of lofty sen-timent and noble mind. He was the chief guide of Baghdad in his time. 

[3] Junayd al-Baghdadi (d. 910): One of the most famous early Sufis. He enjoyed great respect and was known as “the prince of the knowers of God.” 

[wisdomrays]

TAFAKKUR: Part 241

MUSLIM CONTRIBUTIONS TO MATHEMATICS: Part 1

When we talk about Muslim contributions to mathematics we are usually referring to the years between 622 and 1600 ce. This was the golden era of Islam when it was influential both as a culture and religion, and was widespread from Anatolia to North Africa, from Spain to India.

Mathematics, or "the queen of the sciences" as Carl Friedrich Gauss called it, plays an important role in our lives. A world without mathematics is unimaginable. Throughout history, many scholars have made important contributions to this science, among them a great number of Muslims. It is beyond the scope of a short article like this one to mention all the contributions of Muslim scholars to mathematics; therefore, I will concentrate on only four aspects: translations of earlier works, and contributions to algebra, geometry, and trigonometry. In order to understand fully how great were the works of scholars in the past, one needs to look at them with the eye of a person of the same era, since things that are well-known facts today might not have been known at all in the past.

There has never been a conflict between science and Islam. Muslims understand everything in the universe as a letter from God Almighty inviting us to study it to have knowledge of Him. In fact, the first verse of the Qur'an to be revealed was:

Read! In the Name of your Lord, Who created… (Alaq 96:1).

Besides commanding us to read the Qur'an, by mentioning the creation the verse also draws our attention to the universe. There are many verses which ask Muslims to think, to know, to learn and so on. Moreover, there are various sayings of the Prophet Muhammad, peace be upon him, encouraging Muslims to seek knowledge. One hadith says, "A believer never stops seeking knowledge until they enter Paradise" (al-Tirmidhi).

In another hadith, the Prophet said, "Seeking knowledge is a duty on every Muslim" (Bukhari). Hence it is no surprise to see early Muslim scholars who were dealing with different sciences.

TRANSLATIONS

Prophet Muhammed (pbuh) said, “Knowledge is the lost property of a Muslim; whoever finds it must take it” ; hence Muslims started seeking knowledge. One way they did this was to start translating all kinds of knowledge that they thought to be useful. There were two main sources from which Muslim scholars made translations in order to develop the field of science, the Hindus and the Greeks. The Abbasid caliph al-Mamun (804–832) had a university built and ordered its scholars to translate into Arabic many works of Greek scholarship. Between 771 and 773 CE the Hindu numerals were introduced into the Muslim world as a result of the translation of Sithanta from Sanskrit into Arabic by Abu Abdullah Muhammad Ibrahim al-Fazari. Another great mathematician, Thabit ibn Qurra, not only translated works written by Euclid, Archimedes, Apollonius, Ptolemy and Eutocius, but he also founded a school of translation and supervised many other translations of books from Greek into Arabic. While Hajjaj bin Yusuf translated Euclid’s Elements into Arabic, al-Jayyani wrote an important commentary on it which appears in the Fihrist (Index), a work compiled by the bookseller Ibn an-Nadim in 988. A simplified version of Ptolemy’s Almagest appears in Abul-Wafa’s book of Tahir al-Majisty and Kitab al-Kamil. Abu’l Wafa Al-Buzjani commented on and simplified the works of Euclid, Ptolemy and Diophantus. The sons of Musa bin Shakir also organized translations of Greek works.

These translations played an important role in the development of mathematics in the Muslim world. Moreover, the ancient Greek texts have survived thanks to these translations.

ALGEBRA AND GEOMETRY

The word "algebra" comes from "Al-Jabr", which is taken from the title of the book Hisab Al-Jabr wal Muqabala by Muhammad ibn Musa al-Khwarizmi (780–850). Al-Khwarizmi, after whom the "algorithm" is named, was one of the great mathematicians of all times. Europe was first introduced to algebra as a result of the translation of Khwarizmi's book into Latin by Robert Chester in 1143. The book has three parts. The first part deals with six different types of equations:

(ax2 = bx) ; (ax2 = b) ; (ax = b) ; (ax2 + bx = c) ; (ax2 + c = bx) ; (bx + c = ax2)

Khwarizmi gives both arithmetic and geometric methods to solve these six types of problems. He also introduces algebraic multiplication and division. The second part of Hisab Al-Jabr deals with mensuration. Here he describes the rules of computing areas and volumes. Since Prophet Muhammad, peace be upon him, said, “Learn the laws of inheritance and teach them to people, for that is half of knowledge," the last and the largest part of this section concerns legacies, which requires a good understanding of the Islamic laws of inheritance. Khwarizmi develops Hindu numerals and introduces the concept of zero, or “sifr” in Arabic, to Europe. The word “zero” actually comes from Latin “zephirum,” which is derived from the Arabic word “sifr.”

The three sons of Musa bin Shakir (about 800–860) were perhaps the first Muslim mathematicians to study Greek works. They wrote a great book on geometry, Kitab Marifat Masakhat Al-Ashkal (The Book of the Measurement of Plane and Spherical Figures), which was later translated into Latin by Gerard of Cremona. In the book, although they used similar methods to those of Archimedes, they move a step further than the Greeks to consider volumes and areas as numbers, and hence they developed a new approach to mathematics. For example, they described the constant number pi as “the magnitude which, when multiplied by the diameter of a circle, yields the circumference.”

A well-known poet, philosopher and astronomer Omar Khayyam (1048–1122) was at the same time a great mathematician. His most famous book on algebra is Treatise on the Demonstration of Problems of Algebra. In his book besides giving both arithmetic and geometric solutions to second degree equations he also describes geometric solutions to third degree equations by the method of intersecting conic sections. He also discovered binomial expansion [26]. His work later helped develop both algebra and geometry.

Thabit bin Qurra (836–901) was an important mathematician who made many discoveries in his time. As mentioned in the Dictionary of Scientific Biography he “played an important role in preparing the way for such important mathematical discoveries as the extension of the concept of number to (positive) real numbers, integral calculus, theorems in spherical trigonometry, analytic geometry, and non-Euclidean geometry. In astronomy Thabit was one of the first reformers of the Ptolemaic system, and in mechanics he was a founder of statics.”

To give an idea of his importance, we will just give here, without details, one of his theorems on amicable numbers. Two natural numbers m and n are called “amicable” if each is equal to the sum of the proper divisors of the other:

for n > 1, let pn=3.22n–1 and qn=9.22n–1–1. If pn–1 , pn and qn are prime numbers, then a=2n pn–1 pn and b=2nqn are amicable.

[songketalliance]

Lonely Souls in a Pandemic

“It’s weird how a pandemic and being separated from people I hardly knew who lives in this city with me brought us so much closer together.”

by Teah Abdullah

I’ve lived away from Brunei a total of three times since I was 19, and I could count the amount of times I’ve been homesick on one hand. In fact, I’ve only been homesick once.

And now we’re in this pandemic, and it threw me completely by surprise.

In March last year, I forced my parents to go back to Brunei when they had only visited me in Australia for three weeks instead of the original three months. The decision was because my father is immunosuppressed, and their health insurances do not cover for pandemics. At the time, the decision felt easy, even though there’s a weight in my heart knowing that I probably won’t see my family for another year or so.

My anxiety, which I was learning to manage with the help of my therapist, was high when Covid-19 travelled to Australia quickly, bar graphs on the television screen shot up day in and day out. I lived alone in a large apartment, took up all sorts of hobbies (remember Animal Crossing???) and dated somebody who was bad for me to fill the void my family had left. I had zoom classes for my martial arts, and each time the classes ended, I told everybody how much I missed and loved them.

What I really missed was the comfort of family. I think back to when I lived in Singapore for three years and how I was able to fly home any given weekend with cheap flight tickets due to privileges attained by my mother who works for the airline. Living in London was great because my brother was an hour and a half train ride away, and would regularly visit me to fill the void we both felt that only family could fill even though all we did was laze the weekend away in my flat.

With a pandemic and living in an isolated city on an isolated island, with restrictions imposed on just about any country that would make me or my family come physically closer to one another, I could feel the sickness that only home could remedy. I miss the comfort of my bed in Brunei, the shuffle of Bapa’s feet as he entered the living room, the feel of my mother’s arm linked into mine for support so she can walk straight, the sound of my brother’s grunt when he agrees to a suggestion, the boom of my older brother’s laugh, and the sound of my sister’s car engine driving up the driveway.

I no longer know how my two year old niece’s weight would feel if I carry her. She thinks I’m a YouTube video every time I video call her.

It’s bloody hard, living alone, not verbally talking to people directly for days sometimes, anxious of touching surfaces while trying to manage a relationship that I knew wasn’t meant to be in in the first place. I kept it to myself and told my friends back home, until I had to consult my therapist one day (face to face, thank goodness) of how much I was struggling, especially as someone who was on the tail end of recovering from an event that led to me developing post-traumatic stress disorder syndrome. Her advice was to make plans with the one friend I have by organising walks, and ensuring we stay at a safe distance from each other.

That was the start of it, really. The void in my heart, I realised, was also experienced by so many other people stranded in Canberra, a city filled with people who did not grow up there. Jemma and I took walks every Friday evening and watched films afterwards at a safe distance from each other.  Tina and Hannah came for dinner at my place every Saturday evenings, each occupying one side of the dining table in order to help each other cope. Adam—having lost a family member—and I began talking to each other every day to help fill our loneliness, and Steph, separated from her partner and her family, would text me telling me how much she misses seeing me or sparring in sword class with me.

As their love filled me, I broke up with the man I was dating.

It’s weird how a pandemic and being separated from people I hardly knew who lives in this city with me brought us so much closer together.

As restrictions began to ease, and contact sports were allowed touching, I found myself missing the feel of being touched—something I didn’t realise I needed—even though it meant that my hapkido training partners were throwing me to the ground. The friendships I developed in lockdown developed outside the comfort of my home and smart phone, and I found myself turning into an incredibly social being, ensuring that my days are filled with friends I cared about, telling people I love that I love them even if they don’t feel the same way, transforming myself from being a cold pessimist to the warmest version of myself.

Acquaintances whom I didn’t know the life of early in 2020 became close friends who’d consult me with their life problems. I became the person people go to for cuddles. I was spoilt with options by people who wanted to adopt me as their family for Christmas. My friends and I closed a bar to celebrate my birthday when the year before I only stayed at home.

The truth is I don’t know when I’ll see my family again. It could be this year, or it could be the next. But the thing is I’ve somehow managed to make my own found family here. It doesn’t have the same warmth as my real family, but it is just as special—lonely souls in a middle of pandemic reaching for one another to fill a void.

by Teah Abdullah

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[questionsonislam]

What is Prophet Muhammad full name?

Our Prophet has lots of names. The most famous ones are Muhammad, Ahmad, Mustafa and Mahmud. Here, we quoted 99 names of him from the book of “Mevâhib-i Ledünniye”. You can find his rest names from that book.

Abdullah: Allah’s servant.

Âbeed: Servant, worshipper.

Âdeel: Just, equitable.

Ahmad: Most laudable, gratefully commemorable.

Ahsan: Most beautiful, very good, better, best.

Ali: High, exalted, sublime.

Âlim: Very learned, wise, scholar.

Allâma: Exceedingly learned.

Âmil: Governor, high administration officer.

Aziz: Dear, beloved.

Beshir: Messenger of good news.

Burhan: Proof, evidence.

Jabbâr: Tyrant, tyrannical.

Javâd: Liberal, generous.

Ejvad: The most liberal, the most generous.

Ekrem: The most noble.

Emin: Free from doubt,trustworthy.

Fadlullah: Reached His pleasure.

Fâruk: Who discriminates between right and wrong.

Fattâh: Opener of all ways.

Gâleep: Victorious, victor.

Ganee: Rich, wealthy.

Habib: Lover, beloved.

Hâdi: Who shows the right way.

Hâfiz: Keeper, protector, guardian.

Khalîl: Sincere and intimate friend.

Halîm: Gentle and good-tempered.

Khâlis: Pure, clean.

Hâmid: Who praises.

Hammâd: Who praises so much.

Hanîf: Sincere and steadfast in the faith.

Kamar: Moon.

Kayyum: Administrator.

Kerîm: Kind, generous.

Mâcid: Illustrious.

Mahmûd: Lauded.

Mansûr: Victorious, triumphant.

Mâsum: Innocent, sinless.

Medenî: Civilized; cultured.

Mahdî: Guided, rightly guided.

Mekkî: Belonging to Mecca, Meccan.

Marhûm: One whom Allah has takeninto his mercy.

Mes’ûd: Happy.

Meteen: Firm, strong; trustworthy.

Mualleem: Teacher.

Muktada: Imitated, folloved, taken as a model.

Mubârak: Bountiful, auspicious.

Mujtabâ: Specially selected, chosen.

Mukarram: Honored, revered.

Muktafî: satisfied and content.

Munîr: That gives light.

Mursel: Sent with a messaga or mission; messenger.

Murtazâ: With whom one is pleased.

Muslih: Who puts to rights.

Mustafa: Chosen.

Mustaqim: Upright, honest.

Mutî: Obedient, submissive to Allah.

Mu’tî: Who gives; giver.

Muzaffar: Victorious, triumphant.

Mushâvir: Coincilor, consultant.

Nakî: Very clean.

Nakeeb: Chief, leader of community.

Nâsih: Advisor.

Nâtıq: Who speaks.

Nebee: Prophet.

Najyullah: Confidant of Allah.

Najm: Star.

Nesîb: Well-descended.

Nedhîr: One who warns or admonishes with threats.

Nîmet: Blessing, benediction.

Nûr: Light.

Râfi: Who raises, exalts.

Râgıb: Willing, wishing.

Raheem: Who feels compassion.

Râdhî: Satisfied, contented.

Rasûl: Messenger.

Rashid: Who follows the right road.

Saîd: Happy.

Sâbir: Patient, forbearing.

Sâdullah: Blessed by Allah.

Sâdıq: True, sincere.

Saffat: Purity; sincerity.

Sâhib: Possessing; companion.

Sâlih: Good; pious.

Salâm: Salutation.

Sayfullah: The sword or soldier of Allah.

Sayyid: Master, lord, chief.

Shâfi: Who intercedes.

Shâkir: Thankful, grateful.

Tâhâ: The name in the Qur’an.

Tâhir: Very clean.

Takî: Allah-fearing, pious, who avoids sin.

Tayyib: Good, pleasent, pure.

Vâfi: Who fulfills a promise.

Vâiz: One who admonishes; preacher.

Vâsil: Who is joint with Allah in spirit.

Yâseen: The name in the Qur’an. Real and perfect man.

Zâhid: Piously abstemious.

Dhâkir: Who recites the names and praises of Allah.

[opheliakeeauthor]

No Lies!

It's up! I just got all ten parts of Dream Therapy uploaded to Amazon! Each short read part is only $.99 or FREE to read with Kindle Unlimited! Better yet, If you want them all at once, you can purchase the complete volume for half off at only $4.99. Jace Weda is an immortal bear shifter whose dream inversion gift has crippled his life. He is an accomplished pilot, but can’t handle the stress of driving a car. When he and his brother take a mission to hunt a rapist for Fox, his life changes drastically, and leaving California for Draoithe in the summer of 2016 is the only solution to avoid disastrous blowback from a deadly enemy. Living at Draoithe grants him a new perspective and an opportunity for a brand new life with therapy and counseling for the dream magic he was born with. It also brings an unexpected encounter with the deaf architectural design artist. One-touch, and he is hooked. When he catches the contractor beating her, he loses his mind and beats the fool unconscious, but that is where his life gets complicated. He wants the contractor's head, but taking care of the beautiful deaf designer takes precedence. When he learns that she is in trouble because of the work she did in designing his new home, he realizes that all his hope for something more with her could simply vanish like smoke on the wind. Jace must find a way to help the fiercely independent woman he desperately needs and keep her safe from the pitfalls of his world.

Over 200 short read titles!

Yeah, it's official. With Dream Therapy, I have finally published over 200 one hour short reads. I must be crazy, but I like my brand of insanity. I love writing and publishing. Marketing I may never get the hang of, but I refuse to give up. Also, I think the stories have gotten sharper. For each 10,000 word part of the miniseries, I went through it line by line and edited it again. I did that with all the stories so far. My writing style is still there. The story remained the same. It is simply better punctuated with better grammar. 

Behind the Scenes

When I started writing this blog, I promised that I would never lie. So I have not. My real name is something anyone could deduce. But I chose to use a pen name to protect my professional self. I intend to continue to use it although the profession I was originally protecting may never be mine again. There are valid reasons for that. *The saga is not finished. *I currently have over 200 titles published in that name. *My pen name has meaning behind it. Ophelia was once the name of a peepshow place in a seedy part of town near my grandparents' homes. Kee was my great grandmother's last name. She was an amazing woman who believed that I deserved whatever I worked hard for. They say that the truth shall set you free. So for me, I am refusing to buy lies and am airing all the truth about the work I have been doing. My Author Walk has been crazy and fun. The experience has been amazing. If I had the time machine, I still would not change a thing. Do I know it all? Nope. Probably never will. Do I really ever make any money? Still Nope. Also, probably never will. Will I stop writing and publishing? No way. Why? I love to write. There are a handful of people who enjoy reading my stories and have requested that I continue. So I will for them and for me. I am lucky to live in a time when people all over the world have an opportunity to seek out and enjoy literatur in the genre that they enjoy. For those who like reading PNR/ Adult fantasy I hope you will consider choosing one of my stories to escape with. Do I think my stories will change the world? LOL, NO! I write them to entertain and allow the mind to escape. If all they ever do is aid a few in leaving the stress behind and enjoying a fantasy, then they served well.

Up and Coming!

Draoithe: The Library is launching part 1 this Friday. If you have been keeping up with the saga, the next piece is almost here. Part 2 will release the following Friday with the rest of the story publishing in parts by the end of the month. Relax, all parts will be only $.99 and it will be FREE with Kindle Unlimited! I hope this volume helps to paint a clearer picture of where the series is headed and offer information about what needs to occur in order for Luke to win the war he wages with an enemy who is far more powerful and dangerous to the dream than he knew. The saga is heating up and getting really good.

Social Media!

I have to give a shout out to author abdullah on Instagram.  This was sweet and seriously touched me! I want to say thank you for lifting my day! This author has a YouTube channel that might interest anyone who is seeking to write their own stories. Author Abdullah Kazi. It is in the beginning stages, so subscribes and likes are always helpful. On occasion it is far better to help others than to promote myself. This author has a book coming out soon as well. The cover reveal is this Friday! Watch for it. 

I have to get back to work. As always, if you read, please be kind and leave a review. Be Careful! Happy reading, ​Ophelia Kee

[basicsofislam]

THE FEMALE COMPANIONS OF THE PROPHET (PBUH): Part 11

UMM AYMAN (radhiallahu anha)

The Prophet lost his father before he was born and her mother when he was six years old. He grew up as an orphan. However, several women took care of him showing him the compassion of a mother. They did their best so as not to make him feel like a motherless child.

One of those women was Umm Ayman.

The real name of this great Islamic woman, whom the Prophet regarded to be from Ahl al-Bayt and complimented her by saying “my mother after my mother” is “Baraka bint  Thalaba”. She served in the house of the Prophet for long years. She stayed in the same house after the death of Abdullah, the father of the Prophet. After that, she helped both Amina, the Prophet’s mother, and the Prophet himself.

When the Messenger of Allah (pbuh) became six years old, Amina went to Madinah with Umm Ayman. Her intention was to visit her relatives and the grave of her husband Abdullah there. They stayed in Madinah for a month.

Umm Ayman narrates one of her memories in Madinah as follows:

“Once, two Jewish scholars came to me and said, ‘Bring us Ahmad.’ I went home and brought him. They examined him carefully. They said, ‘This child is a prophet. This is the place where he will migrate. There will be big wars in this land.’”

Umm Ayman felt scared after their talk. She was worried that they would harm her “beloved son”. She tried not to leave the Prophet alone in order to protect him from any danger.  

Finally, it was time to return to Makkah. Umm Ayman was glad to hear it. She felt relieved because the Jews would not be able to harm Muhammad (pbuh) after they set off.

This three-person caravan left Madinah. They started to head for Makkah. They were traveling happily. However, something unexpected took place after a while. Hz. Amina got ill suddenly. She realized that she would die of this illness. She looked at the face of the Prophet and remembered a dream she had seen. She said,

“If what I saw in my sleep is true, you will be sent as a prophet by Allah to all human beings to tell them the allowed and prohibited things and acts. You will settle Islam, the religion of your ancestor, Ibrahim. Allah Almighty will protect you from the idols and idolatry that have existed for a long time. All living things face death every minute of the day, each new thing will have to grow old, and each great thing will fade. I will also die, but my name will remain forever; for I gave birth to a pure child and I leave the best here as I leave.”

Hz. Amina entrusted her child to Umm Ayman and asked her to look after him very well. Soon, she passed away. She was 30 years old then. Thus, the Prophet was left motherless when he was six. Allah Almighty made his beloved Messenger to experience all kinds of pains and made him perfect so that he would be a good example for his ummah. Thus, those who believed in him would remember the hardships he underwent and console themselves by showing patience at the misfortunes that would hit them.

Umm Ayman undertook a heavy burden. She wanted to sob and wail but she did not because she thought the Prophet would feel sad. She pulled herself together. She decided not to make him feel the lack of his mother. She was going to act in a self-sacrificing way. She hugged him as if he was her own son. Then, she consoled him as follows:

“Do not feel sad. O, Muhammad! Do not cry. We have to surrender to divine qadar. Allah owns our souls and property. They were entrusted to us. He takes back the things that He entrusted us as He wishes.”

There were tears in the eyes of the Prophet. He was left as both a fatherless and motherless child. He did not see the face of his father even once. He would not be able to see the face of his mother after that. He spoke as follows in tears:

“I know. I always surrender to His decree. However, the face of one’s mother is a face that cannot be forgotten. I feel sad that I will not see that face again.”

However, he pulled himself together soon. He wanted to fulfill his last duty for his mother. He said to his nanny as if he was an adult,

“Come on! She entrusted her soul to her owner. Let us put her body into the ground so that she will find rest.”

After a while, they buried the most honorable and luckiest mother together.

The duty to take the Messenger of Allah to Makkah belonged to Umm Ayman now.

She put the Prophet on the camel. They set off together. After a tiring journey that lasted five days, they reached Makkah. Umm Ayman gave him to Abdulmuttalib, his grandfather, in tears. However, she served the Prophet both when he was with his grandfather and after his death when he was under the protection of Abu Talib, his uncle. She regarded it as great honor for her.

Many years passed. The Prophet became 25 years old. Everybody loved him and called him “Mu­hammad al-Amin”. He married Hz. Khadija, who was a widow 15 years older than him but who was the most honorable woman in Makkah. She was very rich. She entrusted all of her wealth to her beloved husband.

The Prophet did not forget his nanny who loved him with the compassion of a mother and who sacrificed herself for him like a mother.

He helped his nanny financially and showed her respect like a son showing respect to his mother. He also helped his nanny to get married. He married her off to Ubayd bin Zayd.

When Hz. Muhammad (pbuh) became 40 years old, Allah Almighty chose and appointed him as a prophet.

Umm Ayman, who had taken care of him loyally since he was a baby, guessed that he would be an important person. For, she observed several wonderful incidents beginning from his birth. Therefore, she never left him alone. When he started to call people to Islam, she did not leave him alone. She believed in him without hesitating; thus, he rejoiced the Messenger of Allah.      

In that period, to become a Muslim meant to accept beforehand to undergo unbelievable tortures.

Umm Ayman suffered from those painful tortures. However, she did not make any concessions about her belief because she regarded dying in this way as to honor. When tortures became unbearable, she migrated to Abyssinia and then to Madinah. Thus, she received the reward of “double migrations”.Umm Ayman did not leave the Messenger of Allah alone in Madinah like in Makkah. She always served him.

The nanny of the Prophet always trusted in Allah Almighty.

She did not lose hope of Allah Almighty even in the hardest situations. She believed that He would help her. She sometimes received the reward of this surrendering and trust in advance.  

While she was migrating, she stopped near Rawha for the night. She was very thirsty. She did not have even one drop of water. She did not panic because she definitely believed that her Lord, who was so merciful, saw her and knew about her situation. She knew that she would not be left thirsty and exhausted. As a matter of fact, the help of Allah Almighty did not delay. She saw a bucket hanging from the sky tied with a white rope. She stood up by thanking Allah Almighty and went over to the bucket. It was full of clear, cold water. She quenched her thirst. She felt relieved. While narrating this incident, Umm Ayman said,

“I have never felt thirsty after that.”

Another characteristic of Umm Ayman was that she was a fearless mujahid of Islam.

She did not hesitate to risk her life for the cause of Islam. During the Battle of Uhud, the mujahids were scattered and some Companions went back to Madinah while the battle was going on. Umm Ayman became very sorry when she saw this. She felt disturbed when they panicked and left the Prophet at the battlefront facing the enemy. She shouted at one of those who left the battlefront as follows:  

“There is a distaff here. Take this and spin wool. Give me your sword. I will go to Uhud with the women and fight.”

Umm Ayman could not stay in Madinah any longer. There was definitely something that she could do as a woman. She went to Uhud with some women. When she arrived there, she asked about the Messenger of Allah. When she heard that he was all right, she felt relieved. She looked after the wounded mujahids with the other women. She gave water to the mujahids. ( Tabaqat, 8: 225. )

Like all of the Companions, Umm Ayman loved the Prophet very much.

She had a belief that could make her sacrifice her life for the Prophet. She always wanted to see the Messenger of Allah happy; she could not bear it when he was sad. She rejoiced with the Messenger of Allah and felt sorry with the Messenger of Allah. Once, the Prophet (pbuh) took a sick child on his lap. The child was moaning due to his illness The Prophet cried due to his compassion. When Umm Ayman saw that the Prophet was crying, she started to cry, too.  The Prophet asked, “Why are you crying while I am here?” Umm Ayman expressed her love for him as follows:

“How should I not cry when the Messenger of Allah cries?”( Tajrid Translation, 4: 381. )

Umm Ayman led a happy life with her husband Ubayd bin Zayd.

Hz. Ubayd took part in the Battle of Hunayn. He fought there heroically and became a martyr. Umm Ayman did not lose her steadfastness when she heard that her husband died. She regarded it as a great honor to be the wife of a martyr. She showed patience at this misfortune in the way of Allah.  

The Prophet did not leave his self-sacrificing nanny, Umm Ayman, who treated him as if she was his mother, who put up with all kinds of problems, misfortunes, and agonies for the sake of her belief and who underwent tortures for it, alone.

Once, he addressed his Companions as follows:

“He who wants to marry a woman of Paradise should marry Umm Ayman.”

Thus, he indicated that she was a woman of Paradise. When Umm Ayman heard this word of the Messenger of Allah about her, she became very happy. Could there have been happiness greater than this for a Muslim?

The first person who answered the call of the Messenger of Allah was his adopted son Zayd bin Haritha. Hz. Zayd was a young Companion. He wanted to marry an old woman like Umm Ayman only in order to please the Messenger of Allah (pbuh). He preferred the consent of the Prophet to worldly pleasures. After that, the Messenger of Allah married this great Companion off to his nanny. The great Islamic commander, Usama bin Zayd, who was a great Companion like his father, was born out of this marriage.( al-Isaba, 4: 432; Tabaqat, 8: 224. )

Umm Ayman had a different place in the eye of the Prophet.

He sometimes made jokes to please her. However, the Prophet told the truth even when he made a joke. He rejoiced his addressees without offending them. Once, Hz. Umm Ayman went into the presence of the Messenger of Allah and said to him, “Will you find me an animal to ride?” The Messenger of Allah said, “I will give you the offspring of a she-camel to ride.” Umm Ayman did not understand the joke of the Messenger of Allah and said, “O Messenger of Allah, the offspring of a she-camel will not be able to carry me. I do not want a  young camel.“ The Prophet repeated his word: "I will give you the offspring of a she-camel to ride!”( Tabaqat, 8: 224. )Thus, the Prophet told the truth even when he made a joke. Are old camels not born of she-camels?

Umm Ayman was close to the Prophet when he died. She could not help crying. They asked her, “Why are you crying so much?” She said, “I am crying because the revelation ended.”

After the Prophet, Hz. Abu Bakr ve Hz. Umar showed the respect that this woman deserved to her. For, the people that the Messenger of Allah appreciated were valuable in the eye of the Companions, too. Therefore, they visited her from time to time and met her needs. And she prayed for them. ( Muslim, Fadailu’s-Sahaba: 103. )

Umm Ayman, who got very old, died during the first years of the caliphate of Hz. Uthman. One hadith reported by her is as follows:

“Do not abandon any fard prayers deliberately. A person who abandons prayers deliberately is deprived of the protection of Allah and His Messenger.” ( Musnad, 6: 421. )

[lifeofresulullah]

The Life of The Prophet Muhammad: The Battle of Badr and Afterwards

Munafiqs Appear: Part 2

Due to those reasons, it can be said that the Prophet took into consideration the following issues when he did not reveal the munafiqs, treated them like Muslims in the world and did not exclude them from the Islamic community in compliance with the Quran:

1) To make it possible for their children that will grow up in the Islamic community be good Muslims.

2) To make them face the spiritual trouble when they seemingly practice the divine decrees that they did not believe in their hearts and to enable them to become real believers feeling repentance. 

The munafiqs resorted to many ways to humiliate the Prophet in the eyes of the believers and tried to use every opportunity. Many events regarding the issue took place.

The arrogance of Mirba b. Qayziyy can be given as an example.

When the Messenger of Allah was going to Uhud with his army, this ferocious munafiq did not want to let the Messenger of Allah pass through his truck farm and said, “O Muhammad! If you are a prophet, it is not permissible for you to tread on my farm.” Then, he picked a handful of soil and said, “By Allah, if I knew it would not disturb others, I would throw this soil at you!”

Some Muslims, who could not put with that arrogant act of that munafiq, wanted to kill him; however, the Prophet said, “Leave him! He is blind! His heart is blind; the eye of his heart is blind.”

Before the intervention of the Prophet, Said b. Zayd hit this ferocious munafiq.

Another example to the similar acts of the munafiqs is what happened in the expedition of Tabuk.

During a stopover, the camel of the Prophet got lost. Despite all searches, it could not be found. The munafiqs took action and started to say, “If Muhammad were really a prophet, he would know where his camel was!”

When the Prophet heard what they said, he said, “Yes... By Allah, I can only know what Allah informs me. Now, He has shown me where my camel is. My camel is in such and such a valley; its halter is attached to a tree. Go and get it.”

They found the camel in the valley, attached to a tree, just like the Prophet described. 

The most remarkable harmful act of the munafiqs during the period of the Prophet was to abandon Muslims in the most critical moments. Thus, they wanted to weaken them in number and demoralize them. A clear example of it took place when they left the Islamic army during the Battle of Uhud. The number of the munafiqs who left the Islamic army under the leadership of the ferocious was three hundred; that is, one third of the Islamic army. By doing so, the munafiqs decreased the number of the Muslims and demoralized the mujahids. Due to their act, some Muslims felt uneasy and even wanted to return. However, they changed their minds due to the sagacity of the Prophet and the help of God Almighty. 

Similarly, in the most critical moment of the Battle of Khandaq, the munafiqs said to the Prophet, “Let us go to our houses because our houses are defenseless.”

Meanwhile, Sa’d b. Muadh came to the presence of the Prophet and said,  “O Messenger of Allah! Do not let them. By Allah, whenever we are exposed to a misfortune or we face a difficult situation, they always act like that.”

As it can be understood from the statements above, the munafiqs tried to abandon the Islamic army in the most critical moments in order to leave the Messenger of Allah and Muslims in the lurch.

They did the same thing during the expedition of Tabuk. While the Muslims were getting ready for the expedition, some of the munafiqs said to them, “Do not set out in this scorching heat!”, trying to demoralize the Muslims; they also applied to the prophet and asked for permission for not joining the expedition. About eighty of them were given the permission. The Quran mentions their situation as follows:

“Those who were left behind (in the Tabuk expedition) rejoiced in their inaction behind the back of the Messenger of Allah: they hated to strive and fight with their goods and their persons, in the Cause of Allah: they said, "Go not forth in the heat. Say, "The fire of Hell is fiercer in heat." If only they could understand! Let them laugh a little: much will they weep: a recompense for the (evil) that they do.!” 

In the same expedition, Abdullah b. Ubay, the munafiqs and his Jewish allies joined the Islamic army and went as far as Thaniyya al-Wada; they settled there. However, he decided not to go with the Islamic army and returned with the people who were together with him. He not only returned with the munafiqs who were subject to him and his Jewish allies but he also spoke as follows in order to weaken the enthusiasm of jihad of the mujahids:

“Muhammad is in a difficult situation; he will fight against Banu Asfar (Byzantines) in the scorching heat and in distant places. He thinks it is a game to fight against Banu Asfar. By Allah, I virtually see his friends tied by ropes in twos one morning!”

Despite those destructive and mischievous attitudes of the munafiqs that aimed to set Muslims against one another and harmful acts, the Prophet treated them differently from the polytheists and Jews. He usually invited Abdullah b. Ubay to meetings and consulted him.    

His attitude toward them almost always included forgiveness and tolerance. However, he always acted cautiously despite his forgiveness and tolerance. He always checked and followed their acts and attitudes secretly.

When Abdullah b. Ubay, the leader of the munafiqs, spoke insultingly about the Messenger of Allah and Muslims in the expedition of Banu Mustaliq, Hazrat Umar could not put up with it and said, “O Messenger of Allah! Let me kill Abdullah b. Ubay!” The Messenger of Allah responded as follows:

“No! O Umar! What will happen when those who do not know the issue will say, ‘Muhammad kills his friends’?”

In another narration, the Messenger of Allah is reported to have said the following:

“If I order my Companions to kill him, they will kill him. However, there will be a lot of turmoil in Yathrib (Madinah) soon!”

As it can be understood from those statements, the Prophet always took into consideration the possibility that the munafiqs, whose number was quite a lot, could cause an internal fight among Muslims. Therefore, he always showed patience against what they did.

Again, during the expedition of Banu Mustaliq, the son of Ibn Ubay, Hazrat Abdullah, who was a sincere Muslim, went to the presence of the Messenger of Allah and said, “O Messenger of Allah! I heard that you were going to kill my father. If you really want to do it, let me kill him!” The Messenger of Allah responded as follows:

“No... Treat him leniently. As long as he is with us, we will treat him well.”

In fact, the Messenger of Allah always treated him tolerantly and appreciatively until he died. Even when he died, he did him a favor; he gave his shirt to be used as a shroud for Ibn Ubay. The Prophet led his janazah prayer in spite of the opposition of some Companions, primarily Hazrat Umar. The Messenger of Allah obtained good results for the policy of forgiving, tolerance and doing favors toward Abdullah b. Ubay and the other munafiqs. When the Prophet led the janazah prayer of Ibn Ubay, about one thousand munafiqs who saw it became sincere Muslims.

The Prophet left the munafiqs free in the community but he never neglected to keep them under psychological pressure. When he was informed about the plots that they attempted, he immediately told them what they were planning to do; thus, they had the fear that all of their acts were observed and followed.

Once, the Prophet saw that a group of munafiqs gathered and started to talk secretly; he approached them and said, “You came together in order to do this and that; and you said this and that. Come on! Ask forgiveness from Allah. I am asking for forgiveness from Allah, too.”

Therefore, they were always in fear that God Almighty would inform His beloved Messenger about their tricks. They were living in such worry and fear that when they heard a small noise in the army, they thought it was something against them. The Quran informs us about their situation as follows:

“When thou lookest at them, their exteriors please thee; and when they speak, thou listenest to their words. They are as (worthless as hollow) pieces of timber propped up, (unable to stand on their own). They think that every cry is against them.” 

Another attitude of the Prophet against them was to prevent them from coming together separately no matter where they were. The aim of this attitude was to prevent them from developing common ideas.

Demolishing the Mosque of Dirar was a good example of it. They built that mosque in order to develop some ideas against Islam and to make their plans freely not in order to worship there. The Messenger of Allah knew what their aim was; so he ordered the Companions to demolish that mosque. His order was fulfilled at once.

To sum up, it can be said that the Prophet obtained the results of his policy, which was based on tolerance and caution, against the group of munafiqs. Thanks to his attitude, he prevented them from leaving the Islamic community and joining the ranks of polytheists. He maintained the unity of Muslims. He prevented them from getting organized and rebelling against Muslims.

[abdullahgujjar]

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Warm regards,

Abdullah Gujjar

CEO, Asaan Zameen

[jordanianroyals]

Jordan Has Become a Banana Monarchy (Foreign Policy)

By SEAN YOM APRIL 15, 2021

As the Hashemite Kingdom of Jordan marks its centennial this month, its citizens are still buzzing about the “Hamzah affair.” The political earthquake began two weeks ago, when security services rounded up almost two dozen prominent figures on charges of coup-mongering. Among those was former Crown Prince Hamzah, one of King Abdullah II’s half-brothers, who was ordered to stop meeting with opposition-minded tribal communities. Angered by economic hardship and rampant corruption, many of those communities had begun to see him as a better choice for king than Abdullah.

Jordanian protesters chant slogans during an anti-austerity rally in front of the Labor Union offices in Amman, Jordan, on June 6, 2018. Ahmad Gharabli/AFP via Getty Images

The British imported the Hashemites from the Arabian Peninsula to rule over their invented kingdom in 1921. Though it lacked wealth and prestige, the monarchy maintained domestic stability by patronizing and protecting its tribes, particularly after Jordan absorbed millions of Palestinians after the 1948 and 1967 Arab-Israeli wars. The bargain was austere, but it worked: bread for loyalty. Since Abdullah’s enthronement in 1999, however, tribal Jordanians have seen many jobs and social services vanish. It was this fraying relationship between the monarchy and its tribal base that Hamzah entered.

While some allege a real conspiracy tied to Saudi meddling, most analysts believe that the entire affair was a manufactured crisis designed to distract a public enraged about the ruling monarchy’s worsening mismanagement over the past decade. The pandemic made the already-stagnant economy worse, spiking unemployment from 15 to 25 percent and raising the poverty rate from 16 to a staggering 37 percent. Fruitless promises of democratic reform from Abdullah have led nowhere. With tribal activists regularly criticizing the king—the ultimate act of transgression—the monarchy is responding not with better policies and more transparency, but by doubling down with heightened repression.

But neither stifling dissent nor palace intrigue is the real story. Like all autocracies, Jordan has little tolerance for popular opposition. Moreover, most of the Arab monarchies suffer from dynastic infighting. Saudi Arabia, Morocco, and Bahrain have all seen powerful hard-liners muffle dissident princes over the last decade. Kuwait’s Sabah monarchy has been rocked by coup conspiracies and succession disputes.

What this crisis actually reveals is the painful demise of a U.S. protectorate in the heart of the Middle East. Jordan has become a banana monarchy whose popular legitimacy is in tatters and that survives only through massive infusions of aid and arms from Washington. It has surrendered much of its sovereignty with a new defense treaty—inked in January without the Jordanian public’s knowledge—giving the U.S. military such untrammeled operational rights that the entire kingdom is now cleared to become a giant U.S. base. All this makes the regime inherently unwilling to entertain any domestic reforms without explicit American pressure.

Meanwhile, the United States remains complicit in the economic bungling and political abuses unraveling the country. Abdullah is currently the longest-reigning national leader in the Arab world, and U.S. leaders routinely celebrate his pro-Western monarchy, framing it as an Arab model of reform and moderation. During the recent crisis, the Biden administration reached out to Abdullah to endorse the arrests and confirm his well-being. U.S. President Joe Biden counseled him to “stay strong,” while Secretary of State Antony Blinken trumpeted the U.S.-Jordanian “strategic partnership.”

This is a sad but familiar story. Think of Iran under the shah or non-Middle East cases such as South Vietnam or Honduras under the Somozas. History shows that when sponsoring a client dictatorship becomes a sacred pillar of Washington’s foreign policy, client rulers become extremely dependent upon U.S. support, prioritizing their relationship with Washington over their own people. In Jordan’s case, the government has preserved U.S. dominance in the Middle East and protected Israel while neglecting Jordanians’ own woes. Such rulers surrender to the worst excesses of autocracy, enriching themselves and alienating society. They ignore the warning signs of revolution, believing that Washington will save them. But it never does.

Client rulers ignore the warning signs of revolution, believing that Washington will save them. But it never does.

This hegemonic impulse to back banana regimes as they self-destruct is not simply a rehash of the Kirkpatrick Doctrine, the idea that even the most corrupt pro-Western dictatorships are preferable to anti-Western democracies. It stems from a more quotidian reality. Once the United States becomes committed not just to defending a regime but also to running the country itself, it cannot get out. Trapped in the trenches, the United States faces a paradox. Policymakers fear that reducing any part of their support will destabilize their client state, which could not survive without it. The only option is to perpetuate the current system, even though that regime’s own policies are clearly destabilizing it. This is why the Biden administration can recalibrate ties with large and wealthy Saudi Arabia on account of its authoritarian overreach, but it can do nothing in small, poor Jordan.

Jordan’s transformation into a U.S. dependency began during the Cold War. Washington replaced the fading British in the late 1950s as its great protector, a logical move given the need to back anti-Soviet regimes everywhere. Jordan had no oil. However, so long as Jordan endured, it could be a geopolitical firebreak insulating Israel and the oil-rich Arabian Peninsula from the radical forces of communism and Arab nationalism.

After the Cold War, Jordan became more integral by helping to inaugurate Pax Americana in the Middle East. It made peace with Israel, facilitated counterterrorism campaigns, and expedited the invasion of Iraq. It hosted the coalition against the Islamic State and funneled guns for Syrian rebels, albeit not without its own intelligence agents skimming off the top. The recent U.S. defense treaty goes a step further, conscripting the monarchy to help wage future U.S. wars in the region.

Throughout this process, Washington helped build the Jordanian state. Foreign aid was one mechanism. In many years, U.S. economic aid exceeded all domestic tax revenues, the only thing keeping “Fortress Jordan” from collapsing into insolvency. While Jordan today receives support from many donors, including the International Monetary Fund, U.S. economic support remains uniquely fungible: It comes mostly in cash, it is guaranteed, and it now exceeds $1 billion annually.

Likewise, the U.S. Agency for International Development began designing and operating much of Jordan’s physical infrastructure in the 1960s, doing the basic task of governance—providing public goods to society—for the monarchy. When Jordanians get water from the tap, no small feat in the bone-dry country, it is because of USAID. Even the Aqaba Special Economic Zone, a mega-project aimed at turning the Red Sea port city of Aqaba into a regional commercial hub, was funded and designed by U.S. technocrats.

Above all, the coercive institutions bolstering the Jordanian regime became symbiotically attached to America. The General Intelligence Directorate, glorified by Western journalists as an Arab version of Mossad, spends as much time smothering Jordanian dissent as battling terrorism. It owes much of its skills and resources to the CIA. The armed forces soldier on thanks to U.S. training and military aid. Most of its armory—tanks, jets, artillery, guns—is made in the United States.

All this explains why as Jordan’s banana monarchy devolves further, from rounding up its royal kin to suppressing its tribal critics, the U.S. instinct is still to give full-throated support. Washington cannot imagine any other kind of Jordan, because it never had to. It may yet learn the hard way. Not only does history show that American support fails to save authoritarian clients from social upheaval, but the governments that replace them are also often tenaciously anti-American. Iran’s Islamic Republic is a canonical case, one that has haunted U.S. leaders for 40 years. Closer to the United States, Cuba’s regime is the historical result of revolution toppling one of the original banana republics, the Fulgencio Batista dictatorship.

Given the unlikelihood of the United States imposing any pressures for serious reform from a distance, the onus of change rests upon Jordan’s shoulders. The monarchy already knows what not just tribal Jordanians but all citizens crave, because they have been loudly protesting for it since the Arab Spring. They want credible, transparent campaigns to end widespread corruption. They wish to replace wasteful public spending with productive, job-creating programs. They desire less repression and more democracy, a pledge famously made by Abdullah himself in 2011.

But time is running out. The Middle East remains a revolutionary place, as six of its autocratic rulers have lost power to mass uprisings in the last decade. Whether Jordan is next depends upon if the monarchy can fundamentally rethink its approach, rather than fall back upon the United States for affirmation. If it does, the Hashemite Kingdom may actually become the model of reform and moderation that Washington proclaims it is now.