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Quotes About Saudi Arabia

Quotes tagged as "saudi-arabia" (showing 1-9 of 9)
Friedrich Nietzsche
“Here is the great city: here have you nothing to seek and everything to lose.”
Friedrich Nietzsche, Thus Spoke Zarathustra

Christopher Hitchens
“As to the 'Left' I'll say briefly why this was the finish for me. Here is American society, attacked under open skies in broad daylight by the most reactionary and vicious force in the contemporary world, a force which treats Afghans and Algerians and Egyptians far worse than it has yet been able to treat us. The vaunted CIA and FBI are asleep, at best. The working-class heroes move, without orders and at risk to their lives, to fill the moral and political vacuum. The moral idiots, meanwhile, like Falwell and Robertson and Rabbi Lapin, announce that this clerical aggression is a punishment for our secularism. And the governments of Pakistan and Saudi Arabia, hitherto considered allies on our 'national security' calculus, prove to be the most friendly to the Taliban and Al Qaeda.

Here was a time for the Left to demand a top-to-bottom house-cleaning of the state and of our covert alliances, a full inquiry into the origins of the defeat, and a resolute declaration in favor of a fight to the end for secular and humanist values: a fight which would make friends of the democratic and secular forces in the Muslim world. And instead, the near-majority of 'Left' intellectuals started sounding like Falwell, and bleating that the main problem was Bush's legitimacy. So I don't even muster a hollow laugh when this pathetic faction says that I, and not they, are in bed with the forces of reaction.”
Christopher Hitchens, Christopher Hitchens and His Critics: Terror, Iraq, and the Left

Karen Elliott House
“The Al Saud believe they have an asset more powerful than the ballot box: they have Allah.”
Karen Elliott House, On Saudi Arabia: Its People, Past, Religion, Fault Lines - and Future

Orlando Figes
“The currents of modern civilization had somehow passed it by, and as he returned to it now, fresh from the sides of England and France, Sergei Semenov saw only familiar signs of backwardness and decay.”
Orlando Figes, A People's Tragedy: The Russian Revolution: 1891-1924

“The global jihad espoused by Osama bin Laden and other contemporary extremists is clearly rooted in contemporary issues and interpretations of Islam. It owes little to the Wahhabi tradition, outside of the nineteenth-century incorporation of the teachings of Ibn Taymiyya and the Ibn al-Qayyim al-Jawziyyah into the Wahhabi worldview as Wahhabism moved beyond the confines of Najd and into the broader Muslim world.

The differences between the worldviews of bin Laden and Ibn Abd al-Wahhab are numerous.

Bin Laden preaches jihad; Ibn Abd al-Wahhab preached monotheism.

Bin Laden preaches a global jihad of cosmic importance that recognizes no compromise; Ibn Abd al-Wahhab’s jihad was narrow in geographic focus, of localized importance, and had engagement in a treaty relationship between the fighting parties as a goal.

Bin Laden preaches war against Christians and Jews; Ibn Abd al-Wahhab called for treaty relationships with them.

Bin Laden’s jihad proclaims an ideology of the necessity of war in the face of unbelief; Ibn Abd al-Wahhab preached the benefits of peaceful coexistence, social order, and business relationships.

Bin Laden calls for the killing of all infidels and the destruction of their money and property; Ibn Abd al-Wahhab restricted killing and the destruction of property…

The militant Islam of Osama bin Laden does not have its origins in the teachings of Ibn Abd al-Wahhab and is not representative of Wahhabi Islam as it is practiced in contemporary Saudi Arabia, yet for the media it has come to define Wahabbi Islam in the contemporary era. However, “unrepresentative” bin Laden’s global jihad of Islam in general and Wahhabi Islam in particular, its prominence in headline news has taken Wahhabi Islam across the spectrum from revival and reform to global jihad.”
Natana J. Delong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad

“The lifetime prevalence of dissociative disorders among women in a general urban Turkish community was 18.3%, with 1.1% having DID (ar, Akyüz, & Doan, 2007). In a study of an Ethiopian rural community, the prevalence of dissociative rural community, the prevalence of dissociative disorders was 6.3%, and these disorders were as prevalent as mood disorders (6.2%), somatoform disorders (5.9%), and anxiety disorders (5.7%) (Awas, Kebede, & Alem, 1999). A similar prevalence of ICD-10 dissociative disorders (7.3%) was reported for a sample of psychiatric patients from Saudi Arabia (AbuMadini & Rahim, 2002).”
Paul H Blaney, Oxford Textbook of Psychopathology

Linda Ruth Horowitz
“How many times have I photographed this glorious seascape? . . . The late-afternoon rusted tones of the Saudi Arabian mountains on the opposite side of the Red Sea; the view from the Devil’s Head, which is eternally splashed by crashing waves. Like an arrow pointed toward Saudi Arabia’s unexplored secrets, the cliff stands erect just before me.”
Linda Ruth Horowitz, While the Sands Whisper

“Ibn al-Wahhab was not the godfather of contemporary terrorist movements. Rather, he was a voice of reform, reflecting mainstream eighteenth-century Islamic thought. His vision of Islamic society was based upon monotheism in which Muslims, Christians, and Jews were to enjoy peaceful co-existence and cooperative commercial treaty relations.”
Natana J. Delong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad

“The rejection of Western democracy derives from the same rejection of secularism but was further sharpened by the Saudi Arabian establishment’s aversion to democracy’s subversive streak and the threat it posed to the Saudi monarchy if unleashed. Saudi scholars such as Sheikh Bakr Ibn Abu Zaid consistently attacked democracy and the freedoms it flaunted as anti-Islamic. Mohammed Yusuf was heavily influenced by the writings of Saudi-based scholars such as Bakr Ibn Abu Zaid, Sheikh Abdul Aziz Ibn Abd-Allah Ibn Baaz (1910-99), and Sheikh Muhammad al-Amin ash Shanqiti (1907-73). As mentioned before, all of Yusuf’s opponents side-stepped the issue of democracy being un-Islamic, thereby making the issue appear incontestable or settled.”
Kyari Mohammed, Boko Haram: Islamism, politics, security and the state in Nigeria

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