F3J5s0vx

1Cannot say anything
2What he knows he cannot say
3
4“the reason this sorry state of affairs has come about has nothing to do with the list of complaints above, but because no one feels they can afford to believe in anything...Yet, in short blasts, take things at face value.”
5
6Popitz 
7
8He must exercise political leadership and get people to submit to him to the degree he desires and be satisfied, both with his intentions regarding them and with the fact that he alone has all the glory and they have none. This requires an extraordinary measure of psychology. - 308
9
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11If he could make himself believe that the bomb and all it implied was absurd, then he could also get to believe that caring about it was absurd. Then he could get on with his work which was making movies not trying to save the world. 
12
13Alexander solhenitzin
14
15
16John mersheimer
17Westphalian presumption
18Peace of Westphalia 1648
19Secularliztion thesis 
20Realpolitik, liberal interventionism, neoconservativism 
21“De-baathification”
22“Realists believe that domestic traits do not drive state behavior in international relations and that states should downplay them in their relations with other states” - countries should be dealt with on the basis of size and strength rather than political doctrine, internal characteristics, ethics or religion”
23
24Realpolitik - approach firmly grounded in the self interest of the state 
25Neoconservative - morally driven movement emphasizing struggle between good and evil ; thinks characteristics of states matters “second image” ; key pillars democratic government and American exceptionalism “incorporation of values”
26
27International relations “thought to be a non religious category guided exclusively by reason and pursuit of power”
28Middle East Policy Spring 2018 saiya / fidler - taking god seriously 
29Chris Parker - paying for Zion: Eisenhower’s Middle East policy, 1953-56
30
31
32Praxis
33Inculcate 
34Cadre
35
36https://pastebin.com/uMtuv0F2
37 Pg 305
38
39God "is strong and mighty."
40
41God determines night and day.
42
43And God, praised be He, knows better. 
44
45May God provide us with guidance, and may He lead us to the truth. 
46
47God bestows His grace upon whomever He wants to. 
48
49God leads toward that which is correct. 
50
51And God, He is exalted, knows better.
52
53"God leads astray whomever He wants to lead astray, and He guides whomever He wants to guide." 285
54
55Muhammad said: "He who emigrates to God and His Messenger emigrates to God and His Messenger, but he who emigrates to gain
56worldly goods or to marry a woman emigrates to where he emigrates." 29
57
58If this is understood, God's wise plans with regard to His creation and creatures will become clear.
59
60
61Aceceded
62Never stop trying for the win
63Don't give yourself a reason to give up
64Saenchai
65
66Decameron
67
68Concupience 
69Adduce
70Prolixfy
71Perfidious
72Lout
73Shirked 
74
75Muqqa 135, 200, 205, 256, 310
76Book on politics 
77Anosharwan 
78Kitab suraj al-muluk
79Sahih
80
81Nonetheless, he is a martyr and will receive his reward, because of his (good) intentions and the fact that he chose the truth.
82
83Law of talion
84
85Caliph switched over to royal authority 310?? 
86
87foreign notions (tasawwur) 
88
89The world is a garden - Aristotle 
90Encomium 
91Probity
92Licentious
93Exhorted 
94Dross 
95Obdurate 
96'Imsah
97Abeyance
98subjects (ra'aya
99Sire (mawla
100On Leadership (imarah)," in the
101Sahih by Muslim.
102Probity ('adalah
103Disavowers" (Rafidah
104Extremists" (ghulah)
105religious authorities (imams) 
106appointment ('ahd),
107"the Pure Soul" (an-Nafs as-zakiyah
108Concealed One (alMaktum)
109bay'ah (oath of allegiance)
110council (shura)
111supervision (hisbah) 
112administration (al-Ahkam assultaniyah)
113chief of police (sahib ashshurtah).
114wall (governor)
115shurtah (police)
116Market supervision (bisbah) and mint
117imarah (commandership)
118secretary (katib)
119doorkeeper (hajib)
120surveillance
121(hisbah)
122"doorkeeper" ((utjib)
123ministry (diwan)
124
125
126
127
128
129
130The name amir was restricted to the men in charge of war operations and the army and related matters, although (the amir) had power over the other ranks and exercised control over everything, either as (the ruler's) delegate or through being in control (of the government). This remained the situation.
131
132
133No specific ranks existed among the (early Muslims) in the fields of tax collection, expenditures, and bookkeeping. The Muslims were illiterate Arabs who did not know how to write and keep books. For bookkeeping they employed Jews, Christians, or certain non-Arab clients versed in it. (Bookkeeping) was little known among them. Their nobles did not know it well, because illiteracy was their distinctive characteristic.
134Likewise, no specific rank existed among (the early Muslims) in the field of (official) correspondence and (the transmission in writing) of orders to be executed. They were illiterate, and everyone could be trusted to keep a statement secret and to forward it safely (to its destination). Also, there were no political matters that would have required the use of (confidential secretaries), because the caliphate was a religious matter and had nothing to do with power politics. Furthermore, secretarial skill had not yet become a craft, its best (products or representatives) recommended to the caliph. Every individual was capable of explaining what he wanted in the most eloquent manner. The only thing lacking was the (technical ability to) write. (For this,) the caliph always appointed someone who knew how to write well, to do such writing as there was occasion for.
135
136The Prophet used to ask the men around him for advice and to consult them on both general and special (private) matters. In addition, he discussed other very special affairs with Abu Bakr. Certain Arabs familiar with the situation in the Persian, Byzantine, and Abyssinian dynasties, called Abu Bakr, therefore, Mu- hammad's "wazir." The word wazir was not known (originally) among the Muslims, because the simplicity of Islam had done away with royal ranks. The same relationship (as that between Muhammad and Abu Bakr) existed between 'Umar and Abu Bakr, and between 'Ali and 'Umar, and 'Uthmin and 'Umar.
137
138Thus, we shall discuss those matters only as the necessary result of the nature of civilization in human existence.
139God gives success.
140
141Wizarah (wazirate) is derived either from mu'azarah "help," or from wizr "load," as if the wazir were helping the person whom he supports to carry his burdens and charges. Thus, the meaning comes down
142to no more than "help.
143
144
145Each of the different (instruments) through which help may be given has many different subdivisions. "The pen" has such subdivisions, for instance, as "the
146pen of letters and correspondence," "the pen of diplomas 439 and fiefs," and "the pen of bookkeeping," which means the offices of chief of tax collections and allowances and of minister of the army. "The sword" includes such subdivisions, for instance, as the offices of chief of military operations, chief of police, chief of the postal
147service, 440 and administration of the border regions.
148
149It is better that such help be sought from persons close to the ruler through common descent, common upbringing, or old attachment to the dynasty. This makes such persons and the ruler work together in the same spirit. God said: "Give me my brother Aaron as helper (wazir) from my family. Give me strength through him and
150let him participate in my business."
151
152
153It 433 should be known that, by himself, the ruler is weak, and he carries a heavy load. He must look for help from his fellow men. He needs their help for the necessities of life and for all his other requirements. How much more, then, does he need it to exercise political leadership over his own species, over the creatures and servants of God whom God entrusted to him as subjects. He must defend and protect the community from its enemies. He must enforce restraining laws among the people, in order to prevent mutual hostility and attacks upon property. This includes
154improving the safety of the roads 434 He must cause the people to act in their own best interests, and he must supervise such general matters involving their livelihood and mutual dealings as foodstuffs and weights and measures, in order to prevent
155cheating. 435 He must look after the mint, in order to protect the currency used by
156the people in their mutual dealings, against fraud. 436 He must exercise political leadership and get people to submit to him to the degree he desires and be satisfied, both with his intentions regarding them and with the fact that he alone has all the glory and they have none. This requires an extraordinary measure of psychology.
157437 A noble sage has said: "Moving mountains from their places is easier for me than to influence people psychologically. 
158
159
160Finally, these sects crystallized into three groups, which constitute the (Christian) sects. Others have no significance. These are the Melchites, the Jacobites, and the Nestorians. We do not think that we should blacken the pages of this book with discussion of their dogmas of unbelief. In general, they are well known. All of them are unbelief. This is clearly stated in the noble Qur'an. (To) discuss or argue those things with them is not up to us. It is (for them to choose between) conversion to Islam, payment of the poll tax, or death.
161
162
163Later, when the nature of royal authority, with its qualities of harshness and unequal treatment of the people in their religious and worldly affairs, made itself felt, (the rulers) chose men to represent them as prayer leaders. They reserved for themselves the leadership of prayer at certain times and on general (festive) occasions, such as the two holidays and the Friday service. This was for purposes of display and ostentation. Many of the 'Abbasid and 'Ubaydid(-Fatimid) (caliphs) did this at the beginning of their respective dynasties.
164
165
166The first caliphs did not delegate the leadership of prayer. The fact that certain of the caliphs were stabbed in the mosque during the call to prayer, being expected (by the assassins to be there) at the prayer times, shows that the caliphs personally led the prayer and were not represented by others. This custom was continued by the Umayyads later on. They considered it their exclusive privilege and a high office to lead the prayer.
167
168We have mentioned before that civilization is necessary to human beings and that care for the (public) interests connected with it is likewise (something
169necessary), if mankind is not to perish of neglect.
170
171It should be known that all the religious functions of the religious law, such
172as prayer, the office of judge, the office of mufti, the holy war, and market
173supervision (hisbah) fall under the "great imamate," 362 which is the caliphate. 
174
175
176 357 has become clear that to be caliph in reality means acting as substitute
177for the Lawgiver (Muhammad) with regard to the preservation of the religion and
178the political leadership of the world.358 The Lawgiver was concerned with both things, with religion in his capacity as the person commanded to transmit the duties imposed by the religious laws to the people and to cause them to act in accordance with them, and with worldly political leadership in his capacity as the person in charge of the (public) interests of human civilization.
179We have mentioned before that civilization is necessary to human beings and that care for the (public) interests connected with it is likewise (something
180necessary), if mankind is not to perish of neglect.359 We have also mentioned before that royal authority and its impetus suffice to create (the institutions serving) the
181(public) interest,360 although they would be more perfect if they were established through religious laws, because (the religious law) has a better understanding of the (public) interests.
182Royal authority, if it be Muslim, falls under the caliphate and is one of its concomitants. (The royal authority) of a non-Muslim nation stands alone. But in any case, it has its subordinate ranks and dependent positions which relate to particular functions. The people of the dynasty are given (particular) positions, and each one of them discharges (the duties of) his position as directed by the ruler who controls them all. Thus, the power of the ruler fully materializes, and he is well able to discharge his governmental (duties).
183
184
185This is the manner in which the actions of the ancient Muslims, the men around Muhammad and the men of the second generation, have to be judged. They were the best Muslims. If we permitted them to be the target of slander, who could claim probity! The Prophet said: "The best men are those of my generation, then those who follow them,"repeating the latter sentence two or three times-"Then,
186falsehood will spread." 356 Thus, he considered goodness, that is, probity, a quality peculiar to the first period and to the one that followed it.
187One should beware of letting one's mind or tongue become used to criticizing any of (the ancient Muslims). One's heart should not be tempted by doubts concerning anything that happened in connection with them. One should be as truthful as possible in their behalf. They deserve it most. They never differed among themselves except for good reasons. They never killed or were killed except in a holy war, or in helping to make some truth victorious.
188It should further be believed that their differences were a source of divine mercy for later Muslims, so that every (later Muslim) can take as his model the old Muslim of his choice and make him his imam, guide, and leader. If this is understood, God's wise plans with regard to His creation and creatures will become clear.
189
190
191Thus, he did not disapprove of their not coming to his help. He did not interfere in this matter, because he knew that they were acting according to their own independent judgment. For his part, he also acted according to independent judgment.
192
193The group feeling of the Mudar was in the Quraysh, that of the Quraysh in `Abd-Manaf, and that of 'Abd-Manaf in the Umayyads. The Quraysh and all the others conceded this fact and were not ignorant of it. At the beginning of Islam, it had been forgotten. People were diverted by fearful wonders and by the Revelation, and by
194frequent visitations of angels in aid of the Muslims.346 Thus, they had neglected their customary affairs, and the group feeling and aspirations of pre-Islamic times had disappeared and were forgotten. Only the natural group feeling, serving the purpose of military protection and defense, had remained and was used to advantage in the establishment of Islam and the fight against the polytheists. The religion became well established in (this situation). The customary course of affairs was inoperative, until prophecy and the terrifying wonders stopped. Then, the customary course of affairs resumed to some degree. Group feeling reverted to its former status and came back to those to whom it had formerly belonged. In consequence of their previous state of obedience, the Mudar became more obedient to the Umayyads than to others.
195
196
197
198ill realize that (these quarrels) were temptations inflicted by God upon the Muslim nation, while He vanquished the enemies of the Muslims and made the Muslims rulers of the lands and country of their enemies, and while they established cities in the border territories, in al-Basrah and al-Kufah (the 'Iraq), in Syria, and in Egypt.
199Most of the Arabs who settled in those cities were uncivilized. They had made little use of the Prophet's company and had not been improved by his way of life and manners, nor had they been trained in his qualities of character. Moreover, they had been uncivilized in pre-Islamic times, had been possessed by group feeling and overbearing pride, and had been remote from the soothing influence of the faith. When the (Muslim) dynasty came to be powerful, (these Arabs) were dominated by (Meccan) emigrants and (Medinese) Ansar, belonging to the Quraysh, the Kinanah, the Thaqif, the Hudhayl, and the inhabitants of the Hijaz and Yathrib (Medina), who had been first to adopt the faith of Islam. They were scornful and disliked the situation. They saw that they themselves possessed the older pedigree and the greater numerical strength, and that they had beaten the Persians and Byzantines. They belonged to such tribes as the Bakr b. Wa'il, the 'Abd-al-Qays b. Rabi'ah, the Kindah and the Azd of the Yemen, the Tamim and the Qays of the Mudar, among others. They grew scornful of the Quraysh and overbearing against them. They weakened in their obedience to them. They gave as the reason for their (attitude) the unjust treatment they received from them. They sought protection against them. They accused them (the Quraysh, etc.) of being too weak for military expeditions and of being unfair in distributing (the booty).
200
201
202These helpful (circumstances) passed with the disappearance of miracles and the death of the generations that had witnessed them with their own eyes. The coloring mentioned changed little by little. The impression the wonders had made passed, and affairs took again their ordinary course. The influence of group feeling and of the ordinary course of affairs manifested itself in the resulting good and bad institutions. The (questions of) caliphate and royal authority and that of the succession to both became very important affairs in the opinion of the people. It had not been this way before. It should be noted how unimportant the caliphate was in the time of the Prophet, (so unimportant that) he did not appoint a successor to it. Its importance then increased somewhat during the time of the (early) caliphs because there arose certain needs in connection with military protection, the holy war, the apostasy (of Arab tribes after Muhammad's death), and the conquests. The (first caliphs) could decide whether they would (appoint successors) or not. We mentioned this on the authority of 'Umar. Subsequently, as at the present time, the matter has become most important in connection with harmony in (military) protection and the administration of public interests. Group feeling has come to play a role in it. (Group feeling is) the secret divine (factor that) restrains people from splitting up and abandoning each other. It is the source of unity and agreement, and the guarantor of the intentions and laws of Islam. When this is understood, God's wise
203plans with regard to His creation and His creatures will become clear.
204
205
206Group feeling, which determines unity and disunity in the customary course of affairs, was not of the same significance then (as it was later on). (At that time,) Islam was winning the hearts of the people and causing them to be willing to die for it in a way that disrupted the customary course of affairs. That happened because people observed with their own eyes the presence of angels to help them, the repeated appearance of heavenly messages among them, and the constant (Qur'anic) recitation of divine pronouncements to them in connection with every happening. Thus, it was not necessary to pay any attention to group feeling. Men generally had the coloring of submissiveness and obedience. They were thoroughly frightened and perturbed by a sequence of extraordinary miracles and other divine happenings, and by frequent
207visitations of angels.340 Such questions as that of the caliphate, of royal authority, succession, group feeling, and other such matters, were submerged in this turmoil the way it happened.
208
209
210After them, from Mu'awiyah on, the group feeling (of the Arabs) approached its final goal, royal authority. The restraining influence of religion had weakened. The restraining influence of government and group was needed. If, under those circumstances, someone not acceptable to the group had been appointed as successor (to the caliphate), such an appointment would have been rejected by it. The (chances of the appointee) would have been quickly demolished, and the community would have been split and torn by dissension.
211Someone asked 'Ali: "Why do the people disagree concerning you, and why did they not disagree concerning Abu Bakr and 'Umar?" 'Ali replied: "Because Abu Bakr and 'Umar were in charge of men like me, and I today am in charge of men
212like you." 331a He referred to the restraining influence of Islam.
213
214The presence of the men around Muhammad on that occasion and their silence are the best argument against doubt in this matter. They were not persons to tolerate the slightest negligence in matters of the truth, nor was Mu'awiyah one of those who are too proud to accept the truth. They were all above that, and their probity precludes it.
215
216Mu'awiyah,) therefore, preferred (Yazid) to anyone else who might have been considered more suited for the caliphate. He passed over the superior person in favor
217of the inferior one, 331 because he desired to preserve agreement and harmony, which is the more important thing in the opinion of the Lawgiver (Muhammad).
218
219It is recognized that consensus constitutes proof.
220
221Abu Bakr appointed 'Umar as his successor in the presence of the men around Muhammad. They considered (this appointment) permissible and considered themselves obliged by it to render obedience to 'Umar. Likewise, 'Umar appointed six persons, the remnant of the ten (men to whom
222Paradise had been guaranteed),328 to be members of (an electoral) council (shura), and he put it up to them to make the choice for the Muslims. Each one deferred to (the judgment) of the next man, until it was the turn of 'Abd-arRahman b. 'Awf. He applied his independent judgment and discussed the matter with the Muslims
223
224
225It should be known that we have been discussing the imamate and mentioned the fact that it is part of the religious law because it serves the (public) interest. (We have stated) that its real meaning is the supervision of the interests of the (Muslim)
226nation in both their worldly and their religious affairs.327 (The caliph) is the guardian and trustee of (the Muslims). He looks after their (affairs) as long as he lives. It follows that he should also look after their (affairs) after his death, and, therefore, should appoint someone to take charge of their affairs as he had done (while alive), whom they can trust to look after them as they had trusted him then.
227
228This customary meaning of the oath of allegiance should be understood. A person must know it, because it imposes upon him certain duties toward his ruler and imam. His actions will thus not be frivolous or gratuitous. This should be taken into consideration in one's dealings with rulers.
229God "is strong and mighty." 326
230
231The meaning of the oath of allegiance.
232It 323 should be known that the bay'ah (oath of allegiance) is a contract to render obedience. It is as though the person who renders the oath of allegiance made a contract with his amir, to the effect that he surrenders supervision of his own affairs and those of the Muslims to him and that he will not contest his authority in any of (those affairs) and that he will obey him by (executing) all the duties with which he might be charged, whether agreeable or disagreeable.
233
234 is thus clear that the caliphate at first existed without royal authority. Then, the characteristic traits of the caliphate became mixed up and confused. Finally, when its group feeling had separated from the group feeling of the caliphate, royal authority came to exist alone.
235God determines night and day.
236
237such a degree were these early Muslims concerned with improving their religion at the expense of their worldly affairs, while we patch our worldly affairs by tearing our religion to pieces. Thus, neither our religion lasts nor
238(the worldly affairs) we have been patching.
239
240
241raised his head to me and said, 'It is not as you say. No, you are people who have declared (to be) permitted that which had been forbidden you by God. You committed deeds you had been forbidden to do. And you used your royal authority unjustly. Therefore, God stripped you of your power. He humiliated you because of your sins. God is taking a revenge which has not yet finished its full course. I am afraid that you will be punished while you are staying in my country, and that the punishment will then affect me, too. Hospitality lasts three (nights). Therefore, get yourself the provisions you need and leave my country.' Al-Mansur wondered (at that story) and reflected (some time about it)."
242
243
244prevented him from sitting upon our garments, and he replied, 'I am a ruler, and it behooves every ruler to humble himself before the greatness of God, since God has raised him (to his exalted position).'
245
246Finally, the group feeling of the Arabs was consolidated in Islam through the prophecy of Muhammad with which God honored them
247
248The world and its luxuries were more alien to them than to any other nation, on account of their religion, which inspired asceticism where the good things of life were concerned, and on account of the desert outlook and habitat and the rude, severe life to which they were accustomed.
249
250Umar meant by "royal Persian manners" the attitude of the Persian rulers, which consisted in doing worthless things, constantly practicing oppression, and neglecting God. Mu'awiyah replied that he was not interested in royal Persian manners as such, or in the worthlessness connected with them, but his intention was to serve God. Therefore, ('Umar) was silent.
251
252
253Solomon said: "O my Lord .. . give
254me royal authority, such as will not fit anyone after me." 298 He was sure of himself. (He knew) that, as prophet and king, he would have nothing to do with
255anything worthless.299
256
257
258Likewise, when (the Lawgiver Muhammad) censures the desires, he does not want them to be abolished altogether, for a complete abolition of concupiscence in a person would make him defective and inferior. 
259
260"He for whom God makes
261no light has no light whatever."
262
263the real meaning of royal authority is that it is a form of
264organization necessary to mankind. (Royal authority) requires superiority and force,
265which express the wrathfulness 201 and animality (of human nature). The decisions of the ruler will therefore, as a rule, deviate from what is right. They will be ruinous to the worldly affairs of the people under his control, since, as a rule, he forces them to execute his intentions and desires, which it may be beyond their ability (to do). This situation will differ according to the difference of intentions to be found in different generations. (But) it is for this reason difficult to be obedient to (the ruler).
266Disobedience 202 makes itself noticeable and leads to trouble and bloodshed.
267Therefore, it is necessary to have reference to ordained political norms, which are accepted by the mass and to whose laws it submits. The Persians and other nations had such norms. The dynasty that does not have a policy based on such (norms), cannot fully succeed in establishing the supremacy of its rule. "This is how
268God proceeded with those who were before." 
269
270Group feelings differ. Each group feeling exercises its own authority and superiority over the people and family adhering to it. Not every group feeling has royal authority. Royal authority, in reality, belongs only to those who dominate
271subjects, collect taxes, send out (military) expeditions,191 protect the frontier regions, and have no one over them who is stronger than they. This is generally accepted as the real meaning of royal authority.
272
273
274Royal 186 authority is an institution that is natural to mankind. We have
275explained before 187 that human beings cannot live and exist except through social organization and cooperation for the purpose of obtaining their food and (other) necessities of life. When they have organized, necessity requires that they deal with each other and (thus) satisfy (their) needs. Each one will stretch out his hand for
276whatever he needs and (try simply to) take it,188 since injustice and aggressiveness are in the animal nature. The others, in turn, will try to prevent him from taking it,
277motivated by wrathfulness 189 and spite and the strong human reaction when (one's own property is menaced). This causes dissension. (Dissension) leads to hostilities, and hostilities lead to trouble and bloodshed and loss of life, which (in turn) lead to the destruction of the (human) species. Now, (the human species) is one of the things the Creator has especially (told us) too preserve.
278
279
280
281Takeover: Thus, in gaining control, he does not plan to appropriate royal authority for himself openly, but only to appropriate its fruits, that is, the
282exercise of administrative, executive, and all other power.
283
284It should be known that these stages are natural ones for dynasties. The superiority through which royal authority is achieved is the result of group feeling and of the great energy and rapacious habits which go with it. As a rule, these things are possible only in connection with desert life. The first stage of dynasties, therefore, is that of desert life.
285
286
287Furthermore, luxury corrupts the character. (Through luxury,) the soul acquires diverse kinds of evil and sophisticated customs, as will be mentioned in the
288section on sedentary culture.68 People lose the good qualities that were a sign and
289indication of (their qualification for) royal authority.69 They adopt the contrary bad qualities. This points toward retrogression and ruin, according to the way God has (planned it) for His creatures in this connection. The dynasty shows symptoms of dissolution and disintegration. It becomes affected by the chronic diseases of senility and finally dies.
290
291Now, however, when one of them claims all glory for himself, he treats the others severely and holds them in check. Further, he excludes them from possessing property and appropriates it for himself. People, thus, become too lazy to care for fame. They become dispirited and come to love humbleness and servitude.
292
293the Arabs) are a savage nation, fully accustomed to savagery and the things that cause it. Savagery has become their character and nature. They enjoy it, because it means freedom from authority and no subservience to leadership. Such a natural disposition is the negation and antithesis of civilization. All the customary activities of the Arabs lead to travel and movement. This is the antithesis and negation of stationariness, which produces civilization. For instance, the Arabs need stones to set them up as supports for their cooking pots. So, they take them from buildings which they tear down to get the stones, and use them for that purpose. Wood, too, is needed by them for props for their tents and for use as tent poles for their dwellings. So, they tear down roofs to get the wood for that purpose. The very nature of their existence is the negation of building, which is the basis of civilization. This is the case with them quite generally. Pg 199
294
295Time feasts on them, as their energy is exhausted by well-being and their vigor drained by the nature of luxury. They reach their limit, the limit that is set by the nature of human urbanization (tamaddun) and political superiority.
296Like the silkworm that spins and then, in turn,
297Finds its end amidst the threads itself has spun.128a
298
299 who thus obtained group feeling guaranteeing power, and who is known to have good qualities appropriate for the execution of God's laws concerning His creatures, is ready to act as (God's) substitute and guarantor among mankind. He has the qualifications for that. This proof is more reliable and solid than the first one.
300
301Meekness is an obstacle 
302
303 On that occasion, (Shahrbaraz) said: "Today, I am one of you. My hand is in your hands. I am your sincere friend. You are welcome. God bless us and you. The poll tax we shall pay you will consist in our helping you and doing what you will. But do not humiliate us by (imposing the) poll tax. (Otherwise,) you would weaken us to the point of
304(becoming the prey of) your enemies." 114 This story sufficiently (supports) our preceding remarks.
305
306
307It should be known that the world of the elements and all it contains comes into being and decays. This applies to both its essences and its conditions. Minerals, plants, all the animals including man, and the other created things come into being and decay, as one can see with one's own eyes. The same applies to the conditions that affect created things, and especially the conditions that affect man. Sciences grow up and then are wiped out. The same applies to crafts, and to similar things.
308Prestige is an accident that affects human beings. It comes into being and decays inevitably. No human being exists who possesses an unbroken pedigree of nobility from Adam down to himself. The only exception was made for the Prophet, as a special act of divine grace to him, and as a measure designed to safeguard his true character.
309

310We shall now give an explanation of the real meaning of prophecy as interpreted by many thorough scholars. We shall then mention the real meaning of soothsaying, dream vision, divination, and other supernatural ways of perception. 
311
312The only people who can acquire knowledge of the supernatural are those distinguished human beings who are fitted by nature to return from the world of sensual perception to the world of the spirit. The astrologers, therefore, called all people (able to perceive supernatural knowledge) "Venusians," with reference to Venus, because they assumed that the position of Venus in the nativities of these people indicates their ability to have supernatural perception. 
313
314And God, praised be He, knows better. 
315
316May God provide us with guidance, and may He lead us to the truth. 
317
318God bestows His grace upon whomever He wants to. 
319
320God leads toward that which is correct. 
321
322The "chastity" to which Heraclius referred is 'ismah (immunity from sin and error, infallibility). It is worth noting that Heraclius considered 'ismah and propaganda for religion and divine worship as proofs of the genuineness of a prophetical mission 
323
324the normative method for distinguishing right from wrong in historical information on the grounds of (inherent) possibility or absurdity, is to investigate human social organization, which is identical with civilization.  
325
326This is the meaning of Muhammad's statement, "Every prophet was given signs likely to provide reassurance for mankind. What I have been given is a revelation that was revealed to me. Therefore, I hope to have the greatest number of followers on the 
327day of resurrection." 
328
329
330God said: "We distinguished the messengers (by giving the ones pre- 
331eminence) over the others." 347 When some of them received the revelation, the angel spoke first to them, without any request or motive (on their part). Others had a human motive, resulting from contact with human affairs, in that their people asked them to explain some difficult problem, some obligation of duty, or the like. Therefore, they directed their devotions to the Divine, and in that way God revealed to them what they wanted to know. 
332
333
334
335Bowl clamp
336
337“But I don’t think I can keep living my life sustaining those depressive feelings forever,” Jonghyun told the magazine. “You might be able to go through the early-to-mid-part of your life with that kind of melancholy. But if you want to grow, you can only survive if you throw those feelings away. Unless you want to get trapped within yourself and die, you have to grow no matter how much it hurts — but if you stop because you’re afraid, in the end it’s inevitable that you’d remain in an immature state of mind.”
338
339the weakness in this case would consist in the fact that he did not possess the maturity of spirit and the concentration to think in advance the whole pain but had thrust something away from him, so that the actual pain contained a plus over and above the thought pain. 
340
341
342Ada
343
344150 for November 21
345The tragic hero renounces himself in order to express the universal, the knight of faith renounces the universal in order to become the individual 
346
347The tragic hero gives up his wish in order to accomplish his duty. For the knight of faith wish and duty are also identical, but he is required to give up both. Therefore when he would resign himself to giving up his wish he does not find repose, for that is after all his duty. If he would remain within his duty and his wish he is not a knight of faith, for the absolute duty requires precisely that he should give them up. The tragic hero apprehended a higher expression of duty but not an absolute duty. 
348
349
350More advanced as a bachelor
351Implicit rather than explicit
352Gentlemanly rather than blunt or rude
353Depending On the byytttch
354
355
356Master margarita bolgochov
357  
358
359She was rural, unintelligent and opaquely thoughtful at best. Her boring lifestyle along with her obvious lack of exposure and experience make her nothing short of a grade school dread if she were ever to be considered as a love interest. My best regards, but no hard feelings I assure you. Also, check her use of commas. She should go to hell simply for that no matter what she believes in. 
360
361
362Dari
363Wes
364Inex
365
366
367
368Everyone's got something to hide except me and my monkey
369
370
371真实的是你怎样的
372
373是什么让所有的人都不理解
374
375
376Tolstoi, Homer, Plato, Goethe, Melville, Rimbaud, Don Quixote author, Nabokov.
377
378The giant new school