I go to bed at 10 o'clock at night.

what time do you go to school?

I go to school at nine o'clock.

I wake up at eight o'clock in the morning.

Yanlış yaptığınız sorulara çalışmayı unutmayın çocuklar!

Kesinlikle çalışacağım öğretmenim :)

Zamanım olursa çalışacağım öğretmenim.

2. Sınav Deneme | Quizalize

2. dönem 1. deneme sınavı

Unit 2 CH Sinai

“SI HENRY AT ANG DUWENDE” 1. Kakahuyan Kahulugan: Ang kakahuyan ay isang lugar na kung saan tanging mga punong-kahoy ang nakatanim. Halimbawa: Hinanahap ni Aling Nena si Jolina ngunit patuloy siyang nagtatago sa kakahuyan. English word: Gubat Describe: Ang kakahuyan ay isang lugar na puno ng tanim na kahoy kung kaya’t umaamapaw ang berdeng kulay. 2. Lagaslas Kahulugan: Ang salitang lagaslas ay tumutukoy sa mabigat na daloy ng agos ng tubig mula sa ilog Halimbawa: Ang tunog ng lagaslas ng tubig sa talon ay nakakatakot. English word: Swift flow Describe: Ang lagaslas ay ang pag-agos ng tubig pababa. 3. Dumadaloy Kahulugan: Ang salitang dumadaloy ay nangangahulugang umaagos Halimbawa: May dugong bughaw ang dumadaloy sa kanyang ugat. English word: Flow Describe: Ang daloy ay naglalarawan sa agos ng partikular na bagay. 4. Batis Kahulugan: Ang tubig sa batis ay karaniwang malinis at malamig na madalas matatagpuan sa gitna ng mga kakahuyan sa gubat. Halimbawa: Ang batis ng Encantadora ay matatagpuan sa Vintar, Ilocos Norte. English word: Falls Describe: Ang batis ay isang uri ng anyong tubig na may patuloy na agos sa pinanggalingan nito. 5. Tinig Kahulugan: Ang tinig ay ang tunog na lumalabas sa bibig ng isang tao kapag siya ay nagsasalita, kumakanta, o nagpapahayag ng mga ideya, damdamin, o opinyon sa pamamagitan ng pagsasalita o pagsulat. Halimbawa: Noong siya ay kumanta ay sobra akong namangha sa kanyang tinig. English word: voice Describe: 6.Napalundag Kahulugan: Ang salitang napalundag ay ang biglaan at hindi sinasadyang pag-angat o pagtalon ng katawan mula sa ibabaw dahil sa gulat, takot, o hindi inaasahang pangyayari. Halimbawa:Napalundag si Claire dahil may nakita siyang ahas sa kanilang banyo. English word: jump Describe: Ang napalundag ay nangangahulugang hindi sinasadyang pagkagulat. 7. Matutulis Kahulugan: may matalas na dulo o gilid na hugis tumpok, maaaring magdulot ng sugat kung hindi maingat. Halimbawa: Matulis ang kutsilyong ginamit ni Christine sa paghiwa ng sibuyas. English word: Sharp Describe: Ang matulis ay tumutukoy sa pagiging matalas. 8. Tinutungtungan Kahulugan: Ang tinutungtungan ay tumutukoy sa lugar na kung saan sila nakatayo o nakapuwesto. Halimbawa: “Nakatira kami riyan sa kakahuyang nasa likod ng nga batong tinutungtungan natin.” English word: stepped on Describe: Ito ay nangangahulugang inaapakan or kinalalagyan sa ilalim. 9. Makinang Kahulugan: Ang kahulugan ng salitang makinang ay makintab, maningning, makislap at maliwanag. Halimbawa: Kumikinang ang suot niyang singsing. English word: Shiny Describe: Ang makinang ay naglalarawan sa isang bagay na gawa sa ginto na kung saan kapag ginalaw ay nakapagbibigay ng ilaw. 10. Nasinagan Kahulugan: Ang kahulugan ng nasinag ay nabanaag, nakita, o napagmasadan. Halimbawa: Nasisinagan ng araw si Mary kaya’t siya ay napilitang bumangon. English word:shined Describe: Ang nasinagan ay tumutukoy sa bagay na natatamaan ng init mula sa raw. 11. Nayon Kahulugan: isang maliit na pamayanan sa probinsya o malayo sa lungsod, kung saan namumuhay nang payak ang mga tao, magkakakilala, at malapit sa kalikasan. Halimbawa: Bagong lipat sina Henry sa Nayon ng Maginhawa. English word: Village Describe: Ang Nayon ay isang lugar na malapit sa bundok. 12. malawak Kahulugan: Ang malawak ay tumutukoy sa isang bagay, espasyo, o konsepto na may malaking sukat, kaluwagan, o kapasidad. Halimbawa: Malawak ang kuwarto ni Maria kung kaya’t kasya ang tatlong katao. English word: wide Describe: Ang salitang malawak ay tumutukoy sa laki ng isang lugar. 13. duwende Kahulugan: Ang duwende ay mga maliit na nilalang na kadalasang nasa mga lugar na maraming puno at ang kanilang tirahan ay tinatawag na nuno. Halimbawa: Sabi-sabing mayroong duwendeng nakatira sa kakahuyan. English word: elf Describe: Ang duwende ay isang maliit na nilalang at may malalaking tainga. 14. nanaig Kahulugan: Ang salitang nanaig ay nangangahulugang ang isang bagay ay nanalo kumpara sa isang bagay. Halimbawa: Nanaig ang kuryosidad ni Henry sa kanyang nakita. English word: Reign Describe: Ang salitang nanaig ay katumbas ng pagkapanalo o tagumpay. 15. masaklap Kahulugan: Ito ay tumutukoy sa isang sitwasyon, karanasan, o bagay na mahirap tanggapin, labis na hindi kaaya-aya, at nagdudulot ng matinding sakit, pighati, o hinanakit dahil sa pagiging malupit. Halimbawa: Nakarating ang masaklap na balita kay Nena tungkol sa pagkamatay ng kaniyang alagang pusa. English word: terrible Describe: Ang masaklap ay nangangahulugang pagkalungkot.

1. How many pillars of Islam are there in total? A) Three B) Five (Correct) C) Six D) Seven Hint: Think about the famous Hadith of Gabriel where he asks about the basic practices of Islam. 2. What is the first pillar of Islam? A) Salah (Prayer) B) Zakat (Charity) C) Shahadah (Declaration of faith) (Correct) D) Sawm (Fasting) Hint: It is the declaration that there is no god but Allah and Muhammad is His messenger. 3. How many times a day must a Muslim perform Salah (prayer)? A) Three times B) Five times (Correct) C) Four times D) Six times Hint: Count Fajr, Dhuhr, Asr, Maghrib, and Isha. 4. What does the word 'Zakat' mean in terms of practice? A) Fasting all day B) Giving charity to the poor (Correct) C) Traveling to Makkah D) Reading the Quran Hint: It involves sharing a small part of your saved wealth to purify the rest of it. 5. During which Islamic month do Muslims fast (Sawm)? A) Muharram B) Ramadan (Correct) C) Shawwal D) Dhul-Hijjah Hint: It is the month in which the Quran was first revealed. 6. Where must a Muslim go to perform Hajj? A) Madinah B) Jerusalem C) Makkah (Correct) D) Cairo Hint: This city contains the Kaaba, the direction Muslims face during prayer. 7. Which pillar of Islam directly trains a Muslim in patience and feeling the hunger of the poor? A) Shahadah B) Sawm (Fasting) (Correct) C) Salah D) Hajj Hint: It is done during the daylight hours of Ramadan. Part 2: Pillars of Iman (أركان الإيمان) 8. How many pillars of Iman (faith) are there? A) Five B) Six (Correct) C) Four D) Eight Hint: It is one more than the number of pillars of Islam. 9. What is the first and most important pillar of Iman? A) Belief in Angels B) Belief in Allah (Correct) C) Belief in the Books D) Belief in the Last Day Hint: This is the belief in Monotheism (Tawhid). 10. Muslims believe that angels are created from what? A) Fire B) Clay C) Light (Correct) D) Water Hint: Think of a bright source that illuminates the dark, which matches their pure and luminous nature. 11. Which angel was responsible for bringing the revelation (Quran) to the Prophet Muhammad? A) Angel Mikaeel (Michael) B) Angel Jibreel (Gabriel) (Correct) C) Angel Israfeel D) Angel Malak al-Mawt Hint: He is the leader of all angels and visited the Prophet in the cave of Hira. 12. Belief in the Holy Books is a pillar of Iman. Which book was given to Prophet Isa (Jesus)? A) The Torah B) The Zabur C) The Injeel (Correct) D) The Quran Hint: The English translation often links this word closely to the 'Gospel'. 13. Who is the final Prophet and Messenger sent by Allah to mankind? A) Prophet Ibrahim (Abraham) B) Prophet Musa (Moses) C) Prophet Muhammad (Correct) D) Prophet Nuh (Noah) Hint: He was born in Makkah and received the Quran. 14. What does 'Belief in the Last Day' mean? A) Belief in the last day of Ramadan B) Belief in the Day of Judgment (Correct) C) Belief in the weekend D) Belief that the sun will never set Hint: It is the day when people will be rewarded with Paradise or punished based on their deeds. 15. What is the sixth pillar of Iman? A) Belief in Qadar (Divine Decree/Fate) (Correct) B) Belief in Hellfire C) Belief in the Companions D) Belief in Charity Hint: It relates to destiny and accepting whatever Allah has written for us. 16. What is the Arabic word for the 'Divine Decree' or destiny in the pillars of Iman? A) Zakat B) Qadar (Correct) C) Injeel D) Tawhid Hint: It sounds like 'Al-Qadr', as in the night of decree (Laylat al-Qadr). 17. Belief in Prophets includes believing in messengers mentioned in other scriptures. Who did Allah speak to directly? A) Prophet Musa (Moses) (Correct) B) Prophet Nuh (Noah) C) Prophet Yusuf (Joseph) D) Prophet Yunus (Jonah) Hint: He is the prophet associated with Mount Sinai and parting the sea. Part 3: Ihsan (الإحسان) 18. What is the meaning of 'Ihsan' according to the famous Hadith? A) To give all your money away B) To worship Allah as if you see Him (Correct) C) To memorize the whole Quran D) To fast twice a week Hint: It is the highest level of religion, focusing on absolute perfection and sincerity in worship. 19. If you cannot see Allah during worship, what must you always remember according to Ihsan? A) That other people are watching you B) That Allah sees you (Correct) C) That you should finish quickly D) That the angels will pray for you Hint: Allah is All-Seeing (Al-Baseer) and All-Knowing (Al-Aleem). 20. Which of the following represents the correct order of levels in religion from lowest to highest? A) Ihsan, then Iman, then Islam B) Islam, then Iman, then Ihsan (Correct) C) Iman, then Islam, then Ihsan D) Islam, then Ihsan, then Iman Hint: Every Muhsin (person of Ihsan) is a Mu'min (person of Iman) and a Muslim, but not vice versa.

MYTH The British helped the Jews displace the native Arab population of Palestine. FACT Herbert Samuel, a British Jew who served as the first High Commissioner of Palestine, placed restrictions on Jewish immigration “in the ‘interests of the present population’ and the ‘absorptive capacity’ of the country.”1 The influx of Jewish settlers was said to force the Arab fellahin (native peasants) from their land. This was when less than a million people lived in an area that now supports more than nine million. The British limited the absorptive capacity of Palestine when, in 1921, Colonial Secretary Winston Churchill severed nearly four-fifths of Palestine—some thirty-five thousand square miles—to create a new Arab entity, Transjordan. As a consolation prize for the Hejaz and Arabia (which are both now Saudi Arabia) going to the Saud family, Churchill rewarded Sharif Hussein’s son Abdullah for his contribution to the war against Turkey by installing him as Transjordan’s emir. The British went further and placed restrictions on Jewish land purchases in what remained of Palestine. By 1949, the British had allotted 87,500 acres of the 187,500 acres of cultivable land to Arabs and only 4,250 acres to Jews. This contradicted Article 6 of the Mandate which stated that “the Administration of Palestine…shall encourage, in cooperation with the Jewish Agency…close settlement by Jews on the land, including State lands and waste lands not acquired for public purposes.”2 Ultimately, the British admitted that the argument about the country’s absorptive capacity was specious. The Peel Commission said, “The heavy immigration in the years 1933–36 would seem to show that the Jews have been able to enlarge the absorptive capacity of the country for Jews.”3 MYTH The British allowed Jews to flood Palestine while Arab immigration was tightly controlled. FACT The British response to Jewish immigration set a precedent of appeasing the Arabs, which was followed for the duration of the Mandate. The British restricted Jewish immigration while allowing Arabs to enter the country freely. Apparently, London did not feel that a flood of Arab immigrants would affect the country’s “absorptive capacity.” During World War I, the Jewish population in Palestine declined because of the war, famine, disease, and expulsion by the Turks. In 1915, approximately 83,000 Jews lived in Palestine among 590,000 Muslim and Christian Arabs. According to the 1922 census, the Jewish population was 83,000, while the Arabs numbered 643,000.4 Thus, the Arab population grew exponentially while that of the Jews stagnated. In the mid-1920s, Jewish immigration to Palestine increased primarily because of anti-Jewish economic legislation in Poland and Washington’s imposition of restrictive quotas.5 The record number of immigrants in 1935 (see table) was a response to the growing persecution of Jews in Nazi Germany. The British administration considered this number too large, however, so the Jewish Agency was informed that less than one-third of the quota it asked for would be approved in 1936.6 The British gave in further to Arab demands by announcing in the 1939 White Paper that an independent Arab state would be created within ten years and that Jewish immigration was to be limited to 75,000 for the next five years, after which it was to cease altogether. It also forbade land sales to Jews in 95% of the territory of Palestine. The Arabs, nevertheless, rejected the proposal. Jewish Immigration to Palestine7 1919 1,806 1931 4,075 1920 8,223 1932 12,533 1921 8,294 1933 37,337 1922 8,685 1934 45,267 1923 8,175 1935 66,472 1924 13,892 1936 29,595 1925 34,386 1937 10,629 1926 13,855 1938 14,675 1927 3,034 1939 31,195 1928 2,178 1940 10,643 1929 5,249 1941 4,592 1930 4,944 By contrast, throughout the Mandatory period, Arab immigration was unrestricted. In 1930, the Hope Simpson Commission, sent from London to investigate the 1929 Arab riots, said the British practice of ignoring the uncontrolled illegal Arab immigration from Egypt, Transjordan, and Syria had the effect of displacing the prospective Jewish immigrants.8 The British governor of the Sinai from 1922 to 1936 observed, “This illegal immigration was not only going on from the Sinai, but also from Transjordan and Syria, and it is very difficult to make a case out for the misery of the Arabs if at the same time their compatriots from adjoining states could not be kept from going in to share that misery.”9 The Peel Commission reported in 1937 that the “shortfall of land is…due less to the amount of land acquired by Jews than to the increase in the Arab population.”10 MYTH The British changed their policy to allow Holocaust survivors to settle in Palestine. FACT The gates of Palestine remained closed for the duration of the war, stranding hundreds of thousands of Jews in Europe, many of whom became victims of Hitler’s “Final Solution.” After the war, the British refused to allow the survivors of the Nazi nightmare to find sanctuary in Palestine. On June 6, 1946, President Truman urged the British government to relieve the suffering of the Jews confined to displaced persons camps in Europe by immediately accepting 100,000 Jewish immigrants. Britain’s foreign minister Ernest Bevin replied sarcastically that the United States wanted displaced Jews to immigrate to Palestine “because they did not want too many of them in New York.”11 Some Jews reached Palestine, many smuggled in on dilapidated ships organized by the Haganah. Between August 1945 and the establishment of the State of Israel in May 1948, sixty-five “illegal” immigrant ships, carrying 69,878 people, arrived from European shores. In August 1946, however, the British began to intern those they caught in camps on Cyprus. Approximately 50,000 people were detained in the camps, and 28,000 remained imprisoned when Israel declared independence.12 MYTH As the Jewish population grew, the plight of the Palestinian Arabs worsened. FACT In July 1921, Hasan Shukri, the mayor of Haifa and president of the Muslim National Associations, sent a telegram to the British government in reaction to a delegation of Palestinians that went to London to try to stop the implementation of the Balfour Declaration. Shukri wrote: We are certain that without Jewish immigration and financial assistance there will be no future development of our country as may be judged from the fact that the towns inhabited in part by Jews such as Jerusalem, Jaffa, Haifa, and Tiberias are making steady progress while Nablus, Acre, and Nazareth where no Jews reside are steadily declining.13 The Jewish population increased by 470,000 between World War I and World War II, while the non-Jewish population rose by 588,000.14 The permanent Arab population increased by 120% between 1922 and 1947.15 This rapid growth of the Arab population was a result of several factors. One was immigration from neighboring states—constituting 37% of the total immigration to pre-state Israel—by Arabs who wanted to take advantage of the higher standard of living the Jews had made possible.16 The Arab population also grew because of the improved living conditions created by the Jews as they drained malarial swamps and brought improved sanitation and health care to the region. Thus, for example, the Muslim infant mortality rate fell from 201 per thousand in 1925 to 94 per thousand in 1945, and life expectancy rose from 37 years in 1926 to 49 in 1943.17 The Arab population increased the most in cities where large Jewish populations had created new economic opportunities. From 1922–1947, the non-Jewish population increased by 290% in Haifa, 131% in Jerusalem, and 158% in Jaffa. The growth in Arab towns was more modest: 42% in Nablus, 78% in Jenin, and 37% in Bethlehem.18 MYTH Jews stole Arab land. FACT Despite the growth in their population, the Arabs continued to assert they were being displaced. From the beginning of World War I, however, part of Palestine’s land was owned by absentee landlords who lived in Cairo, Damascus, and Beirut. About 80% of the Palestinian Arabs were debt-ridden peasants, semi-nomads, and Bedouins.19 Jews went out of their way to avoid purchasing land in areas where Arabs might be displaced. They sought land that was largely uncultivated, swampy, cheap, and—most important—without tenants. In 1920, Labor Zionist leader David Ben-Gurion expressed his concern about the Arab fellahin, whom he viewed as “the most important asset of the native population.” He insisted that “under no circumstances must we touch land belonging to fellahs or worked by them.” Instead, he advocated helping liberate them from their oppressors. “Only if a fellah leaves his place of settlement,” Ben-Gurion added, “should we offer to buy his land, at an appropriate price.”20 Jews only began to purchase cultivated land after buying all the uncultivated territory. Many Arabs were willing to sell because of the migration to coastal towns and because they needed money to invest in the citrus industry.21 When John Hope Simpson arrived in Palestine in May 1930, he observed, “They [the Jews] paid high prices for the land and, in addition, they paid to certain of the occupants of those lands a considerable amount of money which they were not legally bound to pay.”22 In 1931, Lewis French conducted a survey of landlessness for the British government and offered new plots to any Arabs who had been “dispossessed.” British officials received more than 3,000 applications, of which 80% were ruled invalid by the government’s legal adviser because the applicants were not landless Arabs. This left only about 600 landless Arabs, 100 of whom accepted the government land offer.23 In April 1936, a new outbreak of Arab attacks on Jews was instigated by local Palestinian leaders who were later joined by Arab volunteers led by a Syrian guerrilla named Fawzi al-Qawuqji, the commander of the Arab Liberation Army. By November, when the British finally sent a new commission headed by Lord Peel to investigate, 89 Jews had been killed and more than 300 wounded.24 The Peel Commission’s report found that Arab complaints about Jewish land acquisition were baseless. It pointed out that “much of the land now carrying orange groves was sand dunes or swamp and uncultivated when it was purchased…There was at the time of the earlier sales little evidence that the owners possessed either the resources or training needed to develop the land.”25 Moreover, the Commission found the shortage was “due less to the amount of land acquired by Jews than to the increase in the Arab population.” The report concluded that the presence of Jews in Palestine, along with the work of the British administration, had resulted in higher wages, an improved standard of living, and ample employment opportunities.26 It is made quite clear to all, both by the map drawn up by the Simpson Commission and by another compiled by the Peel Commission, that the Arabs are as prodigal in selling their land as they are in useless wailing and weeping (emphasis in the original). —Transjordan’s king Abdullah27 Even at the height of the Arab revolt in 1938 (which began in April 1936 with the murder of two Jews by Arabs and the subsequent murder of two Arab workers by members of the Jewish underground28), the British high commissioner to Palestine believed the Arab landowners were complaining about sales to Jews to drive up prices for lands they wished to sell. Many Arab landowners had been so terrorized by Arab rebels they decided to leave Palestine and sell their property to the Jews.29 The Jews paid exorbitant prices to wealthy landowners for small tracts of arid land. “In 1944, Jews paid between $1,000 and $1,100 per acre in Palestine, mostly for arid or semiarid land; in the same year, rich black soil in Iowa was selling for about $110 per acre.”30 By 1947, Jewish holdings in Palestine amounted to about 463,000 acres. Approximately 45,000 were acquired from the mandatory government, 30,000 were bought from various churches, and 387,500 were purchased from Arabs. Analyses of land purchases from 1880 to 1948 show that 73% of Jewish plots were purchased from large landowners, not poor fellahin.31 Many leaders of the Arab nationalist movement, including members of the Muslim Supreme Council, and the mayors of Gaza, Jerusalem, and s sold land to the Jews. As’ad el-Shuqeiri, a Muslim religious scholar and father of Palestine Liberation Organization chairman Ahmed Shuqeiri, took Jewish money for his land. Even King Abdullah leased land to the Jews.32 MYTH The British helped the Palestinians to live peacefully with the Jews. FACT In 1921, Haj Amin el-Husseini first began to organize fedayeen (“one who sacrifices himself”) to terrorize Jews. El-Husseini hoped to duplicate the success of Kemal Atatürk in Turkey by driving the Jews out of Palestine just as Kemal had driven the invading Greeks from his country.33 Arab radicals gained influence because the British administration was unwilling to take effective action against them until they began a revolt against British rule. Colonel Richard Meinertzhagen, former head of British military intelligence in Cairo, and later chief political officer for Palestine and Syria, wrote in his diary that British officials “incline towards the exclusion of Zionism in Palestine.” The British encouraged the Palestinians to attack the Jews. According to Meinertzhagen, Col. Bertie Harry Waters-Taylor (financial adviser to the military administration in Palestine 1919–23) met with el-Husseini in 1920, a few days before Easter, and told him that “he had a great opportunity at Easter to show the world…that Zionism was unpopular not only with the Palestine administration but in Whitehall.” He added that “if disturbances of sufficient violence occurred in Jerusalem at Easter, both General [Louis] Bols [chief administrator in Palestine, 1919–20] and General [Edmund] Allenby [commander of the Egyptian force, 1917–19, then high commissioner of Egypt] would advocate the abandonment of the Jewish Home. Waters-Taylor explained that freedom could only be attained through violence.”34 El-Husseini took the colonel’s advice and instigated a riot. The British withdrew their troops and the Jewish police from Jerusalem, allowing the Arab mob to attack Jews and loot their shops. Because of el-Husseini’s overt role in instigating the pogrom, the British decided to arrest him. He escaped, however, and was sentenced to ten years in absentia. A year later, some British Arabists convinced High Commissioner Herbert Samuel to pardon el-Husseini and to appoint him Mufti (a cleric in charge of Jerusalem’s Islamic holy places). By contrast, Vladimir Jabotinsky and several followers, who had formed a Jewish defense organization during the unrest, were sentenced to 15 years. They were released a few months later.35 Samuel met with el-Husseini on April 11, 1921, and was assured “that the influences of his family and himself would be devoted to tranquility.” Three weeks later, riots in Jaffa and elsewhere left forty-three Jews dead.36 El-Husseini consolidated his power and took control of all Muslim religious funds in Palestine. He used his authority to gain control over the mosques, the schools, and the courts. No Arab could reach an influential position without being loyal to the Mufti. His power was so absolute that “no Muslim in Palestine could be born or die without being beholden to Haj Amin.”37 The Mufti’s henchmen also ensured he would have no opposition by systematically killing Palestinians who discussed cooperation with the Jews from rival clans. As the spokesman for Palestinian Arabs, el-Husseini did not ask that Britain grant them independence. On the contrary, in a letter to Churchill in 1921, he demanded that Palestine be reunited with Syria and Transjordan.38 The Arabs found rioting an effective political tool because of the lax British response toward violence against Jews. In handling each riot, the British prevented Jews from protecting themselves but made little effort to prevent the Arabs from attacking them. After each outbreak, a British commission of inquiry would try to establish the cause of the violence. The conclusion was always the same: The Arabs feared being displaced by the Jews. To stop the rioting, the commissions would recommend that restrictions be placed on Jewish immigration. Thus, the Arabs learned they could always stop the influx of Jews by staging riots. This cycle began after a series of riots in May 1921. After failing to protect the Jewish community from Arab mobs, the British appointed the Haycraft Commission to investigate the cause of the violence. Although the panel concluded the Arabs had been the aggressors, it rationalized the cause of the attack: “The fundamental cause of the riots was a feeling among the Arabs of discontent with, and hostility to, the Jews, due to political and economic causes, and connected with Jewish immigration, and with their conception of Zionist policy.”39 One consequence of the violence was the institution of a temporary ban on Jewish immigration. The Arab fear of being “displaced” or “dominated” was an excuse for their attacks on Jewish settlers. Note, too, that these riots were not inspired by nationalistic fervor—nationalists would have rebelled against their British overlords—they were motivated by economics, the radical Islamic views of the Mufti, and misunderstanding. In 1929, Arab provocateurs convinced the masses that the Jews had designs on the Temple Mount (a tactic still used today to incite violence). A Jewish religious observance at the Western Wall, which forms a part of the Temple Mount, served as a pretext for rioting by Arabs against Jews, which spilled out of Jerusalem into other villages and towns, including Safed and Hebron. Again, the British administration made no effort to prevent the violence, and, after it began, the British did nothing to protect the Jewish population. After six days of mayhem, the British finally brought troops in to quell the disturbance. By this time, most of Hebron’s Jews had fled or been killed. In all, 133 Jews were killed and 399 wounded in the pogroms.40 After the riots, the British ordered an investigation, resulting in the Passfield White Paper. It said the “immigration, land purchase and settlement policies of the Zionist Organization were already or were likely to become, prejudicial to Arab interests. It understood the mandatory government’s obligation to the non-Jewish community to mean that Palestine’s resources must be primarily reserved for the growing Arab economy.”41 This meant it was necessary to restrict Jewish immigration and land purchases. MYTH The Mufti was not a Nazi collaborator. FACT In 1941, Haj Amin al-Husseini, the Mufti of Jerusalem, fled to Germany and met with Adolf Hitler, Heinrich Himmler, Joachim Von Ribbentrop, and other Nazi leaders. He wanted to persuade them to extend the Nazis’ anti-Jewish program to the Arab world. The Mufti sent Hitler fifteen drafts of declarations he wanted Germany and Italy to make concerning the Middle East. One called on the two countries to declare the illegality of the Jewish home in Palestine. He also asked the Axis powers to “accord to Palestine and to other Arab countries the right to solve the problem of the Jewish elements in Palestine and other Arab countries in accordance with the interest of the Arabs, and by the same method that the question is now being settled in the Axis countries.”42 In November 1941, the Mufti met with Hitler, who told him the Jews were his foremost enemy. The Nazi dictator rebuffed the Mufti’s requests for a declaration in support of the Arabs, however, telling him the time was not right. The Mufti offered Hitler his “thanks for the sympathy which he had always shown for the Arab and especially Palestinian cause, and to which he had given clear expression in his public speeches.” He added, “The Arabs were Germany’s natural friends because they had the same enemies as had Germany, namely…the Jews.” Hitler told the Mufti he opposed the creation of a Jewish state and that Germany’s objective was destroying the Jewish element in the Arab sphere.43 In 1945, Yugoslavia sought to indict the Mufti as a war criminal for his role in recruiting twenty thousand Muslim volunteers for the SS, who participated in the killing of Jews in Croatia and Hungary. He escaped French detention in 1946, however, and continued his fight against the Jews from Cairo and later Beirut where he died in 1974. MYTH The bombing of the King David Hotel was part of a deliberate terror campaign against civilians. FACT British troops seized the Jewish Agency compound on June 29, 1946, and confiscated large quantities of documents. At about the same time, more than 2,500 Jews from all over Palestine were arrested. A week later, news of a massacre of 40 Jews in a pogrom in Poland reminded the Jews of Palestine how Britain’s restrictive immigration policy had condemned thousands to death. In response to the British provocations, and a desire to demonstrate that the Jews’ spirit could not be broken, the United Resistance Movement planned to bomb the King David Hotel, which housed the British military command and the Criminal Investigation Division in addition to hotel guests. The Haganah pulled out of the plot and left it up to the Irgun. Irgun leader Menachem Begin stressed his desire to avoid civilian casualties and the plan was to warn the British so they would evacuate the building before it was blown up. Three telephone calls were placed on July 22, 1946, one to the hotel, another to the French Consulate, and a third to the Palestine Post warning that explosives in the King David Hotel would soon be detonated. The call to the hotel was received and ignored. Begin quotes one British official who supposedly refused to evacuate the building, saying, “We don’t take orders from the Jews.”44 As a result, when the bombs exploded, the casualty toll was high: 91 killed and 45 injured. Among the casualties were 15 Jews. Few people in the main part of the hotel were injured.45 For decades, the British denied they had been warned. In 1979, however, a member of the British Parliament provided the testimony of a British officer who heard other officers in the King David Hotel bar joking about a Zionist threat to the headquarters. The officer who overheard the conversation immediately left the hotel and survived.46 In contrast to Arab attacks against Jews, which Arab leaders hailed as heroic actions, the Jewish National Council denounced the bombing of the King David.47 1 Aharon Cohen, Israel and the Arab World, (NY: Funk and Wagnalls, 1970), p. 172

Saygı Adası Bölüm 1: Gizemli Ada Aslı, on yaşında, hayalleri ve merakıyla dopdolu bir kız çocuğuydu. Kitap okumayı, yeni şeyler keşfetmeyi ve hayal kurmayı çok severdi. Bir gün, ailesiyle birlikte yaz tatilinde Ege kıyılarına doğru yola çıktılar. Mavinin her tonunu barındıran deniz, Aslı'yı büyülüyordu. Geminin güvertesinde durmuş, martıların özgürce uçuşunu izlerken, birden gökyüzü karardı. Şiddetli bir fırtına çıktı. Dalgalar yükseldi, gemi sağa sola savrulmaya başladı. Aslı korkudan titriyordu. Fırtına bütün gece sürdü. Sabah olduğunda, fırtına dinmişti. Aslı, güverteye çıktı ve gözlerine inanamadı. Karşılarında yemyeşil bir ada duruyordu. Gemileri, fırtınada rotasından sapmış ve bu gizemli adaya ulaşmıştı. Adanın kumsalı bembeyazdı, palmiyeler gökyüzüne uzanıyor, rengarenk çiçekler etrafı süslüyordu. Aslı, bu tropikal cenneti keşfetmek için sabırsızlanıyordu. Ailesiyle birlikte adaya çıktılar. Kumsalda yürürken, Aslı birden tuhaf bir ses duydu. "Merhaba!" dedi ses. Aslı, etrafına bakındı ama kimseyi göremedi. Ses tekrarladı: "Merhaba! Aşağı bak!" Aslı, şaşkınlıkla ayaklarının dibine baktı. Küçük, yeşil bir kaplumbağa ona gülümsüyordu. "Sen konuşabiliyor musun?" diye sordu Aslı şaşkınlıkla. "Elbette konuşabiliyorum," dedi kaplumbağa. "Benim adım Çınar. Bu adaya hoş geldiniz. Burası Saygı Adası." Aslı, heyecanla etrafına bakındı. "Saygı Adası mı?" diye tekrarladı. "Ne kadar ilginç bir isim!" Çınar, "Evet," dedi. "Bu adada yaşayan herkes birbirine ve doğaya saygı gösterir. Saygı, burada en önemli kuraldır." Aslı, adada konuşan hayvanlarla dolu olduğunu fark etti. Bir papağan ona meyve ikram etti, bir maymun ona yol gösterdi, bir sincap onunla oyun oynamak istedi. Aslı, bu sıra dışı adaya ve dost canlısı hayvanlara hayran kalmıştı. Akşam olduğunda, Aslı ve ailesi, kumsalda ateş yakıp yemek yediler. Çınar ve diğer hayvanlar da onlara katıldı. Aslı, hayvanlardan adanın tarihini ve saygının önemini dinledi. Hayvanlar, ona saygılı davranışların adada nasıl sihirli bir etki yarattığını anlattılar. Aslı, o gece uyumadan önce, Saygı Adası'nda geçirdiği bu inanılmaz günü düşündü. Bu ada, ona saygı hakkında çok şey öğretecek gibiydi. Bölüm 2: Saygı Dersleri Aslı, Saygı Adası'nda geçirdiği her gün yeni bir şey öğreniyordu. Çınar ve diğer hayvanlar, ona saygının farklı yönlerini gösteriyorlardı. Bir gün, Çınar, Aslı'yı ormanın derinliklerine götürdü. Orada, yaşlı ve bilge bir baykuşla karşılaştılar. Baykuşun adı Bilge'ydi. Bilge, Aslı'ya kendine saygı duymanın önemini anlattı. "Kendine saygı duymak," dedi Bilge, "kendi değerini bilmek, kendine güvenmek ve kendini sevmek demektir. Kendine saygı duyduğunda, başkalarının da sana saygı duymasını sağlarsın." Aslı, Bilge'nin sözlerini dikkatle dinledi. Kendine saygı duymanın, güçlü ve mutlu olmak için ne kadar önemli olduğunu anladı. Başka bir gün, Aslı, adanın en hızlı koşucusu olan bir çitayla tanıştı. Çitanın adı Şimşek'ti. Şimşek, Aslı'ya başkalarına saygı duymanın önemini anlattı. "Başkalarına saygı duymak," dedi Şimşek, "onların fikirlerine, duygularına ve farklılıklarına değer vermek demektir. Herkesin farklı olduğunu ve herkesin saygıyı hak ettiğini unutmamalısın." Aslı, Şimşek'in sözlerini düşündü. Arkadaşlarına, ailesine, öğretmenlerine ve hatta tanımadığı insanlara karşı nasıl saygılı davranması gerektiğini anladı. Aslı, adadaki hayvanlardan doğaya saygı duymayı da öğrendi. Çiçekleri koparmamayı, ağaçlara zarar vermemeyi, hayvanları rahatsız etmemeyi öğrendi. Doğanın, tüm canlılar için önemli olduğunu ve korunması gerektiğini anladı. Aslı, Saygı Adası'nda geçirdiği her gün, saygılı davranışlar sergiledi. Hayvanlara yardım etti, onların sözlerini dinledi, onlarla oyun oynadı. Saygılı davrandıkça, adadaki hayvanlar ona daha çok sevgi gösterdi. Aslı, saygının insanları bir araya getiren ve mutlu eden bir güç olduğunu anladı. Bölüm 3: Ada Sınavı Aslı, Saygı Adası'nda haftalar geçirmişti. Artık adaya ve hayvanlara alışmıştı. Onları çok seviyor ve onlardan ayrılmak istemiyordu. Ancak bir gün, Çınar ona önemli bir şey söyledi. "Aslı," dedi Çınar, "Saygı Adası'ndan ayrılma zamanın geldi." Aslı, bu sözlere çok üzüldü. "Ama ben burada kalmak istiyorum," dedi. Çınar, "Biliyorum Aslı," dedi. "Ama burası senin gerçek evin değil. Aileni ve arkadaşlarını özlemiş olmalısın. Ayrıca, burada öğrendiklerini gerçek dünyada da uygulamalısın." Aslı, Çınar'ın haklı olduğunu biliyordu. Ama yine de adadan ayrılmak ona zor geliyordu. "Endişelenme Aslı," dedi Çınar. "Saygı Adası'ndan ayrılmadan önce, bir sınavdan geçmen gerekiyor. Bu sınavı geçersen, sana sihirli bir hediye vereceğiz." Aslı, sınavı duyduğunda heyecanlandı. "Ne sınavı?" diye sordu merakla. "Saygı Sınavı," dedi Çınar. "Bu sınavda, gerçek hayatta karşılaşabileceğin saygıyla ilgili zorluklarla karşı karşıya kalacaksın. Eğer bu zorlukları saygılı bir şekilde aşabilirsen, sınavı geçersin." Aslı, sınava hazır olduğunu söyledi. Çınar, onu ormanın ortasındaki bir açıklığa götürdü. Açıklıkta, farklı hayvanlar bekliyordu. Her hayvan, Aslı'ya farklı bir zorluk sunacaktı. İlk zorluğu, Bilge sordu. Bilge, Aslı'ya kendisine hakaret eden bir çocuğa nasıl tepki vereceğini sordu. Aslı, Bilge'nin öğrettiği gibi, kendine saygı duyarak ve sakin bir şekilde cevap verdi. İkinci zorluğu, Şimşek sordu. Şimşek, Aslı'ya fikirlerine katılmadığı bir arkadaşına nasıl davranması gerektiğini sordu. Aslı, Şimşek'in öğrettiği gibi, arkadaşının fikirlerine saygı duyarak ve onu incitmeden kendi fikrini söyledi. Diğer hayvanlar da Aslı'ya farklı zorluklar sundular. Aslı, her zorluğu Saygı Adası'nda öğrendiklerini kullanarak aştı. Sonunda, tüm hayvanlar Aslı'nın sınavı geçtiğini kabul ettiler. Çınar, Aslı'ya yaklaştı ve ona küçük bir kutu uzattı. "Aslı," dedi, "Saygı Sınavı'nı başarıyla tamamladın. Bu, senin hediyen." Aslı, kutuyu açtı. İçinde, parlak bir madalya vardı. Madalyanın üzerinde "Saygı Elçisi" yazıyordu. "Bu madalya," dedi Çınar, "saygılı bir insan olduğunu gösteriyor. Nereye gidersen git, bu madalyayı taşı ve saygıyı yaymaya devam et." Aslı, madalyayı boynuna taktı ve Çınar'a sarıldı. Saygı Adası'ndan ayrılmak üzücü olsa da, öğrendiklerini asla unutmayacaktı. Bölüm 4: Eve Dönüş Ertesi gün, Aslı ve ailesi, kurtarma ekipleri tarafından bulundu. Gemiye bindiklerinde, Aslı arkasına baktı ve Saygı Adası'na el salladı. Hayvan dostlarını ve öğrendiği değerleri asla unutmayacaktı. Eve döndüklerinde, Aslı, Saygı Adası'nda öğrendiklerini uygulamaya başladı. Ailesine, arkadaşlarına, öğretmenlerine ve hatta tanımadığı insanlara karşı daha saygılı davranıyordu. Onların fikirlerine değer veriyor, onlara yardım ediyor, onları incitmekten kaçınıyordu. Aslı, doğaya karşı da daha saygılı davranıyordu. Çiçekleri koparmıyor, ağaçlara zarar vermiyor, çöplerini yere atmıyordu. Doğanın güzelliğini ve önemini koruyordu. Aslı'nın saygılı davranışları, etrafındaki insanları da etkiledi. Arkadaşları, onun gibi saygılı olmaya çalıştılar. Ailesi, onunla gurur duydu. Öğretmenleri, onu örnek gösterdi. Aslı, Saygı Elçisi madalyasını her zaman boynunda taşıdı. Bu madalya, ona saygının önemini hatırlatıyordu. Aslı, saygının dünyayı daha güzel bir yer yaptığını biliyordu. Ve o, bu güzelliği yaymak için elinden geleni yapacaktı.

Verb + Preb 2

2

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