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Sep 27, Laina Turner rated it it was amazing. Loved the characters, especially lead hottie Raam! This was a fast paced read that had it all. Action, sex, mystery I would definitely recommend it. Sep 03, Randy rated it it was amazing. Raam Commoner has a client he doesn't like, but that he owes a great debt to because of the heart he got for Raam's father and all the medical expenses that went with it.
Russian billionaire Victor Viken grabs him up as he soon as he gets back from two years in Afghanistan as a government lawyer and reveals his new problem. His cruise ship line, Camelot Cruise, is being stalked by a serial killer known as Mr. It's been kept under wraps because there's no actual proof and the billionaire wa Raam Commoner has a client he doesn't like, but that he owes a great debt to because of the heart he got for Raam's father and all the medical expenses that went with it.
It's been kept under wraps because there's no actual proof and the billionaire wants it solved on the quiet. This begins a tense game between Commoner and P.
Kaymon Karl, who's been hired by the father of one of the missing girls, and the serial killer. That she's one of the most beautiful women Raam has ever seen, doesn't hurt. The killer outplays them at every step, leaving clues, but the pair get closer even so. Pretty interesting little thriller and a promising new series. Feb 04, Barbara Ebel rated it really liked it. There is good dialogue and some memorable scenes. Together they make a fun duo. His reasoning is far-fetched to justify his lack of reporting. However, the plot must go on! The author maintains a fluent pace with the storyline.
Jun 02, Bella rated it it was amazing.
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This nearly perfect summer beach read is a riveting tale of over-the-top revenge and murder on the high seas. Real-world headlines about the dangers of cruise ships pale in comparison to the problems suffered by Camelot Cruise Line in Common Enemy. Therefore, similarities between cultures can be found in the religious and theo-centric realm. Even seemingly clashing cultures can find common ground here. American heritage has a strong theo-centric basis. I recall, as a school-child, reciting daily "one nation, under God indivisible, with liberty and justice for all", as taught by the American Pledge of Allegiance.
This idea is precisely Qur'anic. Moreover, the sense that executive, legislative and judiciary institutions must be parochially neutral while at the same time acknowledging divinity and cultivating piety and sanctity, no matter what the outward form be it Christian or Buddhist or Islamic, etc , is in keeping with the operational understanding of governance as derived from Qur'anic principles. These principles were elaborated on and lived by Muhammad and his apostles. Though similarities can be drawn, the East has kept theo-centric principals closer to the surface of its cultures, while the West continually supports a more secular culture.
There is very little the "Muslim World" needs to learn ideologically from the modern West. The making of ideologically-sound governance and society lies in the application of it's the East's own shari'a, a code of law defined by the Qur'an that embraces pluralism.
Common Sense (Common Denominator #4) by Richard David Bach
Whether this element of the shari'a is represented, fostered and supported by the dominant domestic or transnational geopolitical power-brokers is an entirely different issue. The brand of Western-based secular humanism which views public expressions of faith or mention of God as a malignant imposition of religion is repugnant to the Islamic paradigm.
Regardless, a Muslim in the West is still expected to abide by the mores and legal precedents of their locale. Taking a hyperbolic example, if, through due process, it is decided that religion or mention of God is to be a purely private matter, the Muslim, by the mandate of the ethic dictated by shari'a, needs to comply, or find somewhere else to live. In the Muslim world, like in the rest of the third world, there exists an imposition of Western, corporate client regimes and aristocracy through the use of covert and overt war operations.
With self-determination undermined, the ensuing harmful socio-political and economic consequences cause many segments of the population to naturally feel deeply violated. When these "Muslim world" populations express themselves intellectually and verbally against very real injustices, they do so in the phraseology and intellectual paradigm of a shari'a-ethic that promises them their rights to life, liberty, property, security and fair distribution of wealth and opportunity.
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The shari'a has its basis in religion, hence, religious revivalism in this context is analogous to an American demanding their "Constitutional Rights" in the face of socio-political and financial victimization. The various reactionary movements have their basis in this dynamic. The relationships between the actual operations and crimes attributed to these various movements on the one hand, and the transnational corporate or Western agendas on the other, needs further scrutiny. Religion, when practiced authentically, by definition builds bridges amongst its practitioners, no matter what the brand of their respective religions.
The Qur'an explicitly addresses this phenomenon in many instances. One of the most dangerously flawed theses which even well meaning religionists fall prey to is the thesis that there is something within authentic religion no matter what form that is central in causing conflict along religiously parochial lines.
Religious bigotry, racial bigotry, ethnic bigotry or any other bigotry is by definition a psychological perversion. Although religion, race and ethnicity are semantically linked to their respective bigotries in an existential manner, they are not causative.
A pious Jew, Christian or Muslim will ideologically behave in the same manner when it comes to inter-personal ethics. The modalities of worship may differ -but the treatment by a pious Christian, Muslim, Jewish, Hindu, Parsi or Buddhist person toward their fellow man will be the same.
All humans -be they theo-centric or theo-phobic -desire to spend their time on this earth with their rights secured, free to enjoy their pursuits within a peaceful and ordered society. This is the common bridge between religionists and non-religionists. There is an underlying commonality that exists in the humanity of the peoples, the cultures and the religions of this world.
A massive public campaign must be waged which supports tearing down the barriers between our "two worlds". Honest journalism must be encouraged and cultural education and understanding must be promoted. It's time that we stop looking for differences and start paying attention to the similarities.
Faiz Khan is a Muslim scholar and educator as well as an M. Copyright Islamica Magazine. All rights reserved. Reproduction in whole or in part in any form or medium is prohibited.
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In summary, the motivations behind Plan S are deep, sincere and widely held, underpinned by years of dreaming about and trying to achieve more open, and constantly spurred on by concerns about the rising cost of access, and about seemingly slow progress on open, reform plans that address only a few problems at a time, overall approaches that seem ill-suited to meet our future challenges, and a stakeholder community that has been arguing for decades.
The impulse to back Plan S is undeniable and may in the end be correct. But apart from these sentiments, is Plan S actually the right solution—not the right sentiment but the right policy instrument? This is the question we try to answer in this report. OSI is a varied group with a wide variety of opinions. In a recent survey of the OSI listserv see above notes for figures 1A and 1B , about a third of OSI feels the future of scholarship should be one in which all research is made freely and immediately available without any restrictions on access or reuse.