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cmasq8
Tuesday, 2 November 2004

 

Allah

Both Transcendent and Immanent

 

By Noor al-Deen

                      http://www.islamonline.net/english  

The universe is, in essence, a book that attests to the existence of Allah.

Of central importance to the Islamic creed is a firm belief in Allah (God)1 that accords with the precepts set in the Qur'an and Sunnah. While the majority of humanity believes in an absolute, the Islamic definition of God is precise and unique, and not subject to personal revisions. In other words, Allah is as He is, and our belief in His reality benefits no one but ourselves.

With this in mind, we have endeavored to define the Islamic understanding of Allah in a candid, albeit simple, language:

Allah is One, without any partners. He has no sharers in His essence, attributes, actions, or rulings. He is the sole Creator of all that exists, has existed, and will ever exist. Everything other than Him is His creation - that is, a contingent being that came into existence after it did not previously exist.

He alone controls all events, causes, and effects, and no power exists independently of His power. Nothing happens outside of His will, neither before He willed it, nor after He willed it, neither more than what He willed, nor less than what He willed.

There is nothing like Him, and it is impossible to imagine or conceive Him. He is not qualified by the laws of His creation. He is not encompassed by direction or distance. Allah existed as He has always been before the creation of time and space.2 He not only created time and space, but He is transcendentally beyond them, such that He cannot be "in" a place, He cannot be "everywhere," and He cannot be "nowhere."

Allah is the eternally-existing, necessary first cause. Unlike His creation, which is a possible existent subject to nonbeing, beginning, and ending, Allah has no beginning and He will never perish or come to an end. Scholars have also explained, "Bringing creation into existence did not add anything to His attributes that was not already there."3

For more on the idea of judgment and retribution, see the Afterlife section.

He is the Sustainer of everything, directly sustaining every instant of the existence of all things. He alone gives life and He alone gives death, and He will re-create and resurrect living rational beings for judgment and retribution just as He created them the first time. Nothing is difficult for Him.

His omnipotence encompasses all things intrinsically possible. He cannot terminate His own existence, for "the divine nature necessarily entails the divine perfections, of which being is one. It is impossible that Allah could cease to have this perfection or any other, for otherwise He would not be God."4 Similarly, it is impossible for created things to contravene the knowledge or speech of Allah, for by being connected with either of these two divine attributes, it has become contingently necessary for any created thing to conform and submit.

His knowledge encompasses all things. It is not subject to change or increase; it is not based on time or chronology. He knew the actions and eternal abodes of all of humanity before its creation, and its actual existence and conformity to Allah's pre-temporal knowledge neither increased nor benefited Him.

For more on the idea of destiny, see the Fate & Destiny section.

He sees all events and things in a manner wholly unlike our means of seeing things. His sight does not depend on distance, light, and appendages. Likewise, He hears all events and things with a hearing that transcends sound waves, volume, tone, and pitch.

Allah is the source of all benefit and harm. If all of humanity gathered together with the sole intention of benefiting or harming a single person, it would be absolutely powerless to do so save by the will and permission of Allah.

In a similar vein, Allah alone guides to His single, eternal truth, and He likewise leads astray. All good works done by a person are not a consequence of his own knowledge, effort, or piety, but rather they issue from a divinely-bestowed ability that Allah grants to whom He wills.

It should be noted at this point that while the masculine pronoun "He" is used in both Arabic and English to denote Allah, He is nonetheless transcendentally beyond any gender. Elucidating this phenomenon, T.J. Winter, a British academic, writes the following:

God is simply Allah, the God; never Father. The divine is referred to by the masculine pronoun: Allah is He (huwa); but the grammarians and exegetes concur that this is not even allegoric: Arabic has no neuter, and the use of the masculine is normal in Arabic for genderless nouns.5

The Signs of Allah

The first "book" that attests to the existence of Allah is creation itself. As such, a wise man has said, "Praise be to God Who has proven His existence through His creation, proven His eternality through the origination of His creation, and proven His incomparability through the uniformity of His creation."6

The universe is, in essence, a book, though few people are truly able to read it. With a printed book, a person may become obsessed with the font style, binding, paper quality, and other superficial features, while he never learns or takes the time to read the actual message contained therein. Similarly, most people confine their attention to the externalities of the world, such as the relationship between cause and effect, and they never perceive the underlying message of creation, namely, that behind it lays a single, all-wise, all-powerful Creator.7

Regarding the manifest signs of Allah all around us, a knowledgeable British convert to Islam writes the following:

We cannot live, for instance, without daily rest; both the human body and the human mind are constructed to need it. This fact is not in itself surprising, but what is surprising is that the solar system collaborates with us in our human frailty and provides us with a day and a night exactly suited to our needs. Man cannot claim to have compelled or persuaded the solar system to do so; nor can the solar system claim to have modeled human physical and mental energy to conform to its own movements. Both man and the solar system are evidently linked in a total organization in which man is the beneficiary; the organizer of these inexplicable concordances can only be a Supreme Controller of the universe and mankind. Sweet water is a necessary condition of human existence; it is equally necessary for those plants which produce man's staple foods, which themselves depend on each other. If sea water were to invade our rivers and wells or rain down from the sky, is there any doubt that we should all die of hunger and thirst in a few days and the whole world become an empty desert? Yet sea water is only held back by an invisible barrier over which we have no control and the sun and the clouds co-operate in order to desalinate our water for us and so give us life.8

By reflecting upon the innumerable miracles within the cosmos around us through the use of the intellect that has been gifted to us, every human being of sound mind and senses is able to attain a basic realization of the existence of a single, omnipotent God. Through His Mercy and Guidance in the form of prophets and revealed texts,9 a person's realization may ultimately grow into gnosis of the true nature of Allah and His Oneness, a concept know in Islam as Tawheed.

Tawheed

An artistic rendering of ?the word Allah.?

In order to provide a better understanding of Islamic Tawheed, we have provided a description of Allah and some of His attributes as it appears in a famous, classical text of Islamic knowledge. The following is an original translation of excerpts from Revival of the Religious Sciences by Imam Abu Hamid al-Ghazali 10:

Allah is singular in His essence with no partner, Unique with no equivalent, Absolute, no opposite has He, Alone without peer. He is beginningless without predecessor, perpetual of being without end, singularly sustaining everything without stop. He is not victim to termination or cessation, or to the elapsing of spans or the passing of interims. Rather He is the First and the Last; the Outward and the Inward - and He has knowledge of everything.

He is not a body with form, nor is He a confined or quantifiable substance. He does not resemble bodies in quantifiably or divisibility. Rather He resembles nothing existent, nor does anything existent resemble Him. There is absolutely nothing like Him, nor is He like anything.

No measure confines Him, no space contains Him, no direction encompasses Him, nor do the heavens surround Him.

He is above everything until the farthest reaches of the stars - an above-ness that does not increase His nearness to the heavens; rather He is exalted in degree above the heavens to the same extent that He is exalted in degree above the depths of the earth. Notwithstanding, He is near to all existence, and He is nearer to the bondsman than his jugular vein. His nearness, however, no more resembles the nearness of bodies one to another than His essence resembles the essences of bodies.

He is too sublime that space should encompass Him, as He is too hallowed that time should restrict Him. Rather He was, before He created time and space, and He is now as He was always. He is separate from His creation by His attributes. He is transcendentally holier than to be subject to change and movement. Rather He remains in His qualities of absolute majesty, not subject to abating, and in His qualities of perfection with no need of increase.

He is Living, Almighty, Irresistible, Overpowering; deficiency does not affect Him nor does incapacity. "No slumber can seize Him nor sleep."11 Extinction and death do not counteract Him. He is possessed of absolute dominion, sovereignty, and grandeur; to Him is creation and command.

He is matchless in creating and beginning, solitary in causing existence and originating. He creates all beings and their acts, decrees their sustenance and spans. Nothing possible is outside His grasp, and He is never detached from the absolute governing of all affairs. His abilities cannot be enumerated, and His knowledge is boundless.

True conviction in Allah's existence and in His actual relationship with every one of us comes only with His mercy and guidance.

He knows all things knowable, encompassing all that transpires between the depths of the earths to the ends of the universe. Nothing of an atom's weight in the earth and the heavens escapes His Knowledge; rather He knows the creeping of a black ant across a soundless stone on a lightless night. He knows the movement of the particles on a windy day. He knows the hidden and what is beyond. He presides over the thoughts of the conscience, the movements of the cerebrations, and the recondite subtleties of the psyche, with a beginningless, eternal Knowledge that has been with Him forever.

He is the willer of all that exists, and He is the director of all that occurs. Nothing occurs in the seen or unseen world, be it minimal or abundant, small or large, good or evil, beneficial or harmful, of belief or disbelief, knowledge or ignorance, triumph or ruin, increase or decrease, obedience or defiance, except by His decree, foreordainment, command, and volition. What He wills is, and what He does not will is not.

A servant has no escape from disobeying Him except through His conferred success and mercy; he has no power to obey Him except through His assistance and will. If all of mankind united together to move or retard a single atom in the universe without His will and volition, they would be unable to do so.

He hears and He sees. No audible thing, however faint, escapes His hearing, and no visible thing, however minute, is hidden from His sight. Distance does not impede His hearing and darkness does not obstruct His seeing. His attributes do not resemble the attributes of the creation to the same extent that His essence does not resemble the essences of creation.

Everything other than Him is an originated thing that He created by His power from nothingness, since He existed in eternity alone and there was nothing whatsoever with Him. He originated creation thereafter as a manifestation of His power and as a realization of His preceding Will, not because He had any need of it.

He is Magnanimous in creating and in imposing obligations upon His creation; He is not compelled to do it by necessity. He is Gracious in beneficence and reform, though not through any need. Munificence and Kindness, Beneficence and Grace are His. He rewards His believing worshipers for their acts of obedience according to generosity and encouragement rather than according to their merit and obligation, for there is no obligation upon Him in any deed towards anyone. Tyranny is inconceivable in Him, for there is no right upon Him towards anyone.12

While these are the Islamic beliefs on Allah in written form, it must be noted that a person is not accountable for his intellectual understanding of them, but rather he is responsible for truly incorporating them in his heart. True conviction in Allah's existence and in His actual relationship with every one of us comes only with His mercy and guidance. As such, Muslims ask Allah in every prayer for guidance unto His Straight Path.


1 Allah is the Arabic word for God; the same word is used by Arab Christians.

2 For a full elaboration on this point, see Harun Yahya's Timelessness and the Reality of Fate.

3 This is a translation of Imam al-Tahawi's tenet number 13 of his famous catechism. For a complete translation of this import piece of scholarship, see al-Aqidah al-Tahawiyya on Masud.co.uk.

4 Keller, Nuh Ha Mim. "A Letter to `Abd al-Matin." 1996.

5 Winter, T.J. "Islam, Irigaray, and the Retrieval of Gender," 1999. From Islamamerica.org.

6 Nahj al-Balaaghah, the first sermon. The quote is attributed to the Companion `Ali, but there is much speculation as to the authenticity of this claim.

7 For an excellent discussion on the role of science in Islam and the rationality of belief, see the six "Coherence of Islam" audio files of Sheikh Nuh Ha Mim Keller on Masud.co.uk: 1, 2, 3, 4, 5, 6.

8 Faridi, Shahidullah. "Belief in God", from Themodernreligion.com.

9 For a more-detailed presentation of these concepts, see Introducing Islam's "Messengers" and "Revelation" sections respectively.

10 A famous Islamic jurist, theologian, and sage who died in the beginning of the 6th century after Hijrah (1111 CE).

11 Qur'an Surah 2, verse 255.

12 This passage was an original translation of excerpts of al-Ghazali's "Foundations of Belief," found in Book II of his Revival of the Religious Sciences. A fuller version of the section can be found on the Dartmouth College MSA website.

 

More Articles:

  • Allah:

Does God Exist? - Pondering on the Signs of God - Transcendentalism and Tawheed


  • Angels:

Creatures of Light  -  Mary and the Angels


  • Revelation:

Proof & Guidance  -  The Revelation of the Bible


  • Messengers:

Prophethood  -  Stories of the Prophets in the Qur'an


  • Afterlife:

The Resurrection  -  Defining Heaven  -  Death: A Reality


  • Fate & Destiny:

Qadar: A Measured Destiny - Divine Decree  -  Are We Predestined?  -  Divine and Human Will  -  Fate or Free Will? - Are We "Born to Be Free"?


Posted by cmasq8 at 12:47 AM
Tuesday, 30 March 2004
Kuwait


Few nations have been transformed as dramatically as Kuwait, a modern-day city-state blessed with one tenth of the world's known oil reserves. In 1934 its population was 75,000, and though it did not export its own petroleum until the 1950s, it began to prosper at this date by providing a port for the shipping of Iranian and Iraqi oil. After that, both the wealth and population skyrocketed; so many foreign workers were allowed in that the Kuwaitis soon found themselves a minority in their own country. By 1990, the population stood at 2.1 million, less than half of which were Kuwaiti citizens. Many of the foreigners were classified as bidun (Arabic for "without"), because they are not citizens of any country.
In June 1961, the emir of Kuwait's ruling Sabah family, Sheikh Abdullah, felt confident enough to ask the British for independence. Britain granted it, and Iraq's General Kassem immediately laid claim to the country, arguing that Kuwait was a part of southern Iraq that had been illegally separated at the turn of the century. This meant that although Kuwait had enough money to stand on its own, it did not have the armed forces needed for defense. The emir had to ask British forces to stay for two months, until the Arab League could send a peacekeeping force to take their place. Iraq replied by blocking Kuwait's entry the first time it applied to join the United Nations.

Six months later, in a move to promote national unity, the emir made the bold step of establishing the first constitutional monarchy in the Persian Gulf region. He allowed elections for a constituent assembly, and the assembly wrote a constitution that guaranteed the Sabah family's domination but allowed the people a role in government. The same year saw the establishment of the Kuwait Fund for Arab Development, an organization that lent money for various development projects, ranging from enlarging Beirut's port to modernizing Tunisian agriculture and the Sudanese railway system. Similar foundations had existed in the West for decades, but this was the first in the Arab world. In 1963 a fifty-member parliament, elected by all male Kuwaiti citizens, replaced the constituent assembly.

Sheikh Abdullah died in 1965, and was succeeded by Sheikh Sabah Salem. He ruled until the end of 1977, whereupon Sheikh Jaber al-Ahmad took his place. During Sabah Salem's rule, Kuwait found its place among the Arab nations; like other Arabs, Kuwait favored Arab nationalism and a Palestinian state, but took a neutral stand between the radical states and the conservative ones. The government saw turbulent times, because the assembly was usually more liberal than the cabinet, and the two found it difficult to get along. Conditions grew so bad that the Emir suspended the constitution in 1976, dissolved the parliament, and muzzled the press. However, the ruling family wasn't ready to give up the idea of a Western-style government, so new elections under a revised constitution were held in 1981.

Meanwhile, revenues grew, and because the government chose to use its money wisely, a poor Kuwaiti became a contradiction in terms. In the Arab world Kuwait enjoyed the best education and the most advanced economy; from 1976 onwards, 10 percent of all state revenues were saved for future investments, instead of being spent immediately. These investments included considerable purchases of land and shares of companies overseas; by the late 1970s, this by itself generated an income of $9 billion a year. At home some of this went to build the first university in the region, scientific organizations like the Kuwait Institute of Scientific Research (KISR), and a local manufacturing industry.

The second time Kuwait tried a constitutional government, it found that life had gotten considerably more dangerous. First, many of the Palestinian refugees who fled Lebanon's civil war settled in Kuwait; as in Jordan and Lebanon, they became a destabilizing influence. Then in the mid-1980s, the worldwide slump in oil prices halved revenues and caused Kuwait's stock market to crash. Worst of all were the shockwaves from Iran and Iraq. As in Bahrein, Kuwait's large Shiite community supported the Iranian revolution, while the Sunni majority opposed it, leading to trouble between the two groups. Then during the Iran-Iraq War, Kuwait found itself at the eye of the storm; we saw in Chapter 17 how Iran marked Kuwait as an enemy for supporting Iraq, and how both the United States and the Soviet Union stepped in to protect Kuwait's ships. All this meant bitter debates in the parliament, and more bad relations between the executive and legislative branches of government. In 1986 the cabinet resigned, saying that it could no longer carry on its work, forcing the Emir to suspend the constitution and the press again. This time he waited until July 1990 to reinstate them, and instead of restoring the parliament, he created a National Assembly, a body that was part elected and part appointed, and gave it a four-year mandate to solve the problems which had caused the previous governments to collapse.

They never got a chance, because Iraq invaded a few weeks later. The Iraqi occupation of Kuwait, and the war to drive the Iraqis out, were covered in the previous chapter of this work, so we won't repeat the Persian Gulf War narrative here. After the war, those Kuwaitis who had fled the country began to return, and they found Kuwait City burned and looted; four-fifths of the oil wells had been sabotaged, leading to widespread environmental damage from oil spills and fires until they were capped. The total cost to rebuild the country was estimated at somewhere between $20 billion and $30 billion. Fortunately the Kuwaitis could pay for this, having $90 billion in financial reserves.

Rebuilding Kuwait's infrastructure proved to be relatively simple, compared with repairing Kuwaiti society. The Palestinians had been chased out, and many other foreign workers wouldn't come back, so Kuwait's population did not recover; as of 1998, it was 1.9 million. The Kuwaitis realized that they should learn how to work by themselves, but a future without help from the foreigners didn't look very attractive. At first martial law was necessary, but the Emir had promised from exile that the 1962 constitution would be made the law of the land again, once enough Kuwaitis had returned. However, he committed the blunder of holding onto power for too long; he didn't keep his promise until late 1992. Consequently, the dynasty that had acted so progressive in the 1960s now looked reactionary. Critics declared that the Sabah family was acting like the Bourbons in France, having learned nothing and forgotten nothing; human rights groups accused the government of staging unfair trials for Palestinian and Iraqi collaborators; some outsiders even asked if Kuwait deserved to be liberated.

Various crises in the Persian Gulf region remind the Kuwaitis how vulnerable they are, like the war scare of 1994 when Iraq massed troops near the border. For that reason, Kuwait still relies heavily on American forces for protection. This has caused some Arabs to ask if the Kuwaitis are still loyal to the Arab cause, or if they have become a protectorate of the West again. The country and its rulers may eventually regain the high status they enjoyed before the 1990 rape, but it will

Posted by cmasq8 at 1:37 PM
Saturday, 1 November 2003
home work POWER Point
hi that is my home work
http://cmasq8.tripod.com/Healthy_Food.htm


or here
http://cmasq8.tripod.com/Healthy_Food.ppt


Posted by cmasq8 at 8:07 PM
Wednesday, 22 October 2003
practice 2 How To Advertise a Product

How To Advertise a Product

 

                                  There are many ways to advertise a product. First, you can use many different means to advertise a product .So that it will be spread  over the world and mostly of customers will have an idea about it for example using a newspaper ,flyers, billboard ,radio and the TV .Second, you can give  the customers shows and full explication about the product .Then the customers will think about this product and gravitate toward and buy it of course. Finally, you can use the new advertisements ways like the Internet and billcars. That will be distinctive and all customers talk about it. As u can see ,these are just a few things to how advertise a product.


Posted by cmasq8 at 12:40 AM
Monday, 20 October 2003
Practice 1 Things That a Telecommuter Neads
Things That a Telecommuter Needs

 

Things That a Telecommuter Needs

    

                There are many things that telecommuter needs .First, he/she has to get a fax .So that, he can receive and send letters and important documents to other offices and customers. Second ,he must have a telephone .So that  he can contact or talk to other companies or  his boss. Finally,  he should have a pc and a modem to connect to the Internet. So,  he can communicate with the world and exchange  work  quickly, easily with little little cost .As you can see, these are just a few things that a telecommuter needs to do his job wel.l

 


Posted by cmasq8 at 8:28 PM
Updated: Wednesday, 22 October 2003 12:06 AM
Wednesday, 15 October 2003
Kuwait is my Country
Kuwait is my country

Kuwait is my country

Many people doesn't have any idea about my country ,if I ask somebody specially from the west or any other country he would be surprized asking what Kuwait is . , where is it ? how many people are over there ?,what do they believe in?, what's the traditional outfit they werer? and about Basic Data

Ok .As u can see, I will give u full information to get an idea about Kuwait .

Let's start ....

Government

Formal Name State of Kuwait (Dawlat al Kuwayt)

Short Form Kuwait (Al Kuwayt)

Capital Kuwait City

Government Type Constitutional monarchy

Date of Independence June 19, 1961

Constitution Approved and promulgated November 11, 1962

Executive Power exercised by the Amir through Council of Ministers (frequently referred to as "the government") headed by a prime minister who is chosen by the Amir after traditional consultations

Amir Sheikh Jaber Al-Ahmed Al-Jaber Al-Sabah (1/31/77-present)

Prime Minister Sheikh Saad Abdullah Al-Salim Al-Sabah (2/8/78-present)

Judicial System Based on the Egyptian model, it is an amalgam of Islamic law, English common law, and the Ottoman civil code. Personal and family matters such as divorce and inheritance are governed by separate family courts operating under religious laws, each religious tradition (e.g. Sunni, Shia, Christian) having its own set of laws and courts.

Legislature Unicameral National Assembly (Majlis al-Umma) of 50 members elected by popular vote to serve 4-year terms

Political Parties Not permitted, though there are formal political groupings that back MPs and candidates

Suffrage Male citizens 21 and older. With the median age below the age of majority, the national constituency is approximately 113,000, making up roughly 15 percent of Kuwaiti nationals. To avoid politicizing certain groups tied to the government, neither judges, nor the uniformed services (i.e. police and military personnel) vote.

Geography

Land Area 17,818 square kilometers (6,880 square miles), including the Kuwaiti share of the Neutral Zone (2,590 sq km).

Topography Almost entirely flat desert.

Climate Although summers are long, hot, and mostly dry, with daily temperatures between 43? and 47?C (110? and 120?F) and high humidity in August. The fall and spring are pleasant and mild; winters are short and relatively cool. Sandstorms in June and July; some rain, mainly in winter and spring.

Boundaries Border with Saudi Arabia set in 1922 Treaty of Al-Uqair, which also established Kuwait-Saudi Arabia Neutral Zone. In 1966 Kuwait and Saudi Arabia agreed to divide the Neutral Zone; the partitioning agreement making each country responsible for administration in its portion was signed in December 1969.

Iraq accepted the mutual border in 1963, based on earlier agreements. Historical border definitively demarcated by a UN commission 1992; Iraq accepted the demarcation in November 1994. Click here for more information on borders.

People

Nationality Kuwaiti(s); adjectival form, Kuwaiti

Population (total) 2.274 million (June 30th 1999; Source: Public Authority for Civil Info.)

Kuwaitis 798,200 (35.1% of total)

Non-Kuwaitis 1.476 million (64.9% of total)

Urban population 97.1% (1996)

Adult Literacy Rate 85% (age 15+)

Male/Female Ratio: 1.57 Males for every Female

Religion Most Kuwaitis are Sunni Muslims. About 25% of citizens are Shia Muslims. Freedom of religion is guaranteed by law and foreigners practice Islam and Christianity as well as other religions. There are several Christian churches in Kuwait.

Languages Arabic (official). English is widely understood

We wear Dishdasha it's like a a long dress !

You can chick her to see it

Basic Data

Currency Kuwaiti Dinar (KD) = 1,000 fils. Exchange rate on June 30, 1999: US$1.00 = KD0.306

Time 3 hours ahead of GMT; 8 hours ahead of EST.

Country Code ++(965) Kuwait has no city codes

(Note: International Direct Dialing Codes, which must be dialed before the country code and number, differ depending on where the call is placed. From the U.S., it is "011")

Weights and Measures Metric system and regional measures

Public Holidays Thursday and Friday are the official weekly days off. Most banks and the Kuwait Petroleum Corporation and most of its affiliate companies take Friday and Saturday off.

Holidays include New Year's Day (January 1), Kuwait National Day (February 25), and Liberation Day (February 26), Prophet's Birthday, the Ascension of the Prophet, and the Hijra New Year. For Eid Al-Fitr, the "breaking of the fast"' at the end of Ramadan, there is usually a three-day holiday. For Eid Al-Adha there is usually a four-day holiday. ( Note: The dates of religious holidays change yearly, because Kuwait uses the Islamic or hijra calendar, dating from the year 622 AD and based on the lunar year, which is roughly 11 days shorter than the Gregorian year.)

This is thee map of my country

I think that is enough and full idea of Kuwait .

thanks for visit my weblog

?

?

power by fahoood

Supervision:

msButhaina

?copyright 2002 Kuwait Information Office .All Rights Reserved http://www.kuwait-info.org/

Posted by cmasq8 at 11:10 PM
Updated: Wednesday, 22 October 2003 1:07 AM
Tuesday, 14 October 2003
Arabic Gulf(((home work))
There are many interesting things we can do at Arabin Gulf .first, we can go to the island in Arabin Gulf to swim with our friends .This is very nice and healthy activity. Second, we can use a dive equipment to dive .The Arabin Gulf have a lot of fish and a nice coral. Finally, we can take a jetboat from any islands. This is a wonderful trip and so lovely way to see the Arabin Gulf .As you can see, there are many things to do in Arabin Gulf.

Posted by cmasq8 at 8:03 PM
Updated: Tuesday, 14 October 2003 9:53 PM

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