Ihsan Abdel Quddous (1919 – 1990) An Egyptian essayist

Ihsan Abdel Quddous

Ihsan Abdel Quddous (1919 – 1990) An Egyptian essayist, columnist, and writer, Abdel Quddous additionally filled in as an editorial manager for Al Akhbar and Al-Ahram daily papers. A significant number of his books have been adjusted into films, streaming especially into standard Egyptian media and culture. The offspring of an Egyptian theater and film on-screen character, Mohamed Abdel Quddous, Abdul Quddous was urged to seek after a vocation in law, as opposed to emulating his dad’s example.

Ihsan Abdel Quddous

Seek after a profession in law he did, however in 1944, he began composing film contents, short stories, and books, and in this way left his law vocation to center around his writing. Ihsan Abdel Quddous got his first honor for composing the novel My Blood, My Tears, My Smile in 1973. He got a Best Screenplay grant for his novel The Bullet is Still in my Pocket two years after the fact. Adding to his scholarly eminence, Former Egyptian president Gamal Abdel Nasser granted Adel Quddous with an Order of Merit of the First Class.
Ihsan Abdel Quddous

Ahdaf Soueif An author and political campaigner Soueif

Ahdaf Soueif

Ahdaf Soueif An author and political campaigner Soueif has turned into a persuasive power in Egyptian legislative issues and society, in the wake of getting to be noticeably engaged with the Arab Spring dissents which constrained Hosni Mubarak out of energy. Before this she was an exceptionally acclaimed writer, most renowned for The Map of Love, which was shortlisted for the Man Booker.
Ahdaf Soueif
She has composed widely on the Israel Palestine strife and established the Palestinian Festival of Literature. She keeps on composing and battle and has discharged Cairo: My City, Our Revolution about her encounters of the Arab Spring.

Ahdaf Soueif

The Arabs and Constantinople 674-717 In the mind-boggling attack

Arabs and Constantinople

The Arabs and Constantinople:674-717 In the mind-boggling attack on the Byzantine realm by the Arabs amid the seventh century, just a single crusade is reliably unsuccessful. This is their much of the time rehashed endeavor to catch Constantinople itself.

The city is first unsuccessfully assaulted, via ocean and land, in669. The remainder of a few campaigns closes in a debacle for the Arabs in 717, when an armada of somewhere in the range of 2000 boats is demolished by a tempest and the armed force straggles homewards through a frigid Anatolia. From the mid-670s the Byzantines have one in number mental preferred standpoint – a puzzling new gadget in their ordnance which winds up plainly known as Greek fire.

Greek fire: 674

In674 a Muslim armada enters the Bosphorus to assault Constantinople. It is welcomed, and incredibly dissuaded, by another weapon which can be viewed as the forerunner of the advanced flamethrower. It has never been found accurately how the Byzantine physicists accomplish the stream of fire for their ‘Greek fire’. The mystery of such a deadly favorable position is desirously monitored.
Arabs and Constantinople
Contemporary records infer that the inflammable substance is oil based, skims on water, and is relatively difficult to quench. It can be hurled in a canister. Be that as it may, in its most pulverizing structure it is anticipated, as a flood of fluid fire, from a tube mounted in the front of a ship. Showered among a wooden armada, its ruinous potential is self-evident.

Middle Easterners and Muslims: eighth century

Amid the dangerous first century of Arab development, the relationship unpretentiously changes between two ideas – Arab and Muslim. At first they are indivisible. The Muslim armed forces are made up totally of Arab tribesmen, and it is underestimated that no one but Arabs can be Muslims. Between crusades the Arab armed forces remain together in winter camps or army towns. They are an involving power, having little connection with the occupants of the vanquished domains.

In any case, by the mid eighth century, when the Muslim development has achieved something moving toward its top, there are insufficient Arabs to give the troops.

Out of need, individuals of different gatherings start to be gotten into Islam, battling nearby the Arabs. Berbers do as such in the west, and Persians in the east. Definitely there are feelings of hatred. Non-Arabs frequently feel they are dealt with as inferior Muslims, especially with regards to sharing out plunder after a battle. Also, the change of outcasts to Islam brings a monetary weight. Non-Muslims are charged a survey impose, which isn’t paid by adherents. The spread of the confidence is a deplete on the treasury.

Arabs and Constantinople

These different strains, and the unavoidable trouble of controlling the huge new domain, result in an insubordination in 747 against the Umayyad caliph.