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The groundbreaking invention aims to aid those with immune deficiencies and provide treatment for chronic infections in intensive care units where antibiotics are ineffective.
Youssef El Azouzi, a Moroccan neurologist, has announced the successful development of the world’s first device capable of filtering blood from within blood vessels.
The revolutionary invention can direct inflammatory cells and certain white blood cells, potentially helping millions of people suffering from immune deficiencies and improving organ transplant success rates.
In a Facebook post, El Azouzi explained that his device “will contribute to treating tens of millions of people suffering from immune deficiencies and chronic infections in intensive care units where antibiotics are ineffective.” He added that it would “help in organ transplantation without fear of new organ rejection.”
The invention works by redirecting inflammatory cells flowing in the blood away from vessels that nourish newly transplanted organs, preventing rejection.
This mechanism was successfully tested on a 75-kilogram pig in an American laboratory, where the device demonstrated its ability to direct immune cells from the left leg to the right leg without any negative effects on the animal.
“The experiment showed that the device was able to direct immune cells from the left leg to the right leg,” El Azouzi explained in a video documenting his journey to America to register the invention. “This is the first device that controls cell direction from within the vessel itself.”
The scientific experiment involved injecting both thighs of the pig to induce inflammation before placing the device. The device’s role was to direct inflammation-causing cells to only one side, concentrating them there compared to the other side. This would demonstrate the device’s actual control over the pathways of white blood cells flowing in the blood.
El Azouzi revealed that the project cost approximately $250,000 as of March, not including effort and time. “All these resources were provided by benefactors, with no contribution from any public institution or organization,” he noted.
The Moroccan doctor is no stranger to innovation. In 2019, he won the title of best inventor in the Arab world in the 11th season of “Stars of Science” competition in Qatar. His winning invention then was a stent that regulates blood flow for heart patients, offering a potential low-cost alternative to current solutions like heart pumps.
Born in 1991, El Azouzi studied at the American School in Rabat before attending Oxford University for three years. He later moved to Boston University and eventually studied medicine in English at Turkish universities. He is the son of Mustapha El Azouzi, a Moroccan neurosurgeon.
He currently serves as CEO of Aorto Medical Company in the US, where he has been developing this latest invention through three years of hard work, design, and manufacturing.
This Moroccan invention marks a major breakthrough in modern medicine, potentially offering an effective tool for addressing immune deficiency problems and chronic inflammations, while improving the success of organ transplantation procedures.
Youssef El Azouzi, a Moroccan neurologist, has announced the successful development of the world’s first device capable of filtering blood from within blood vessels.
Chaad National, Mohammad Adam Mohamed has won the top prize at the 45th Edition of the King Abdulaziz International Holy Quran Competition or 2025 Makkah Quran Contest for Memorization, Recital and Explanation held at the Grand Mosque.
Makkah Quran Contest 2025: Chaad National, Mohammad Adam Mohamed has won the top prize at the 45th Edition of the King Abdulaziz International Holy Quran Competition or 2025 Makkah Quran Contest for Memorization, Recital and Explanation held at the Grand Mosque.
At a glittering ceremony held at Makkah Grand Mosque after Isha prayers Wednesday August 20, 2025, the Chaad national was awarded a cash prize of 500,000 Saudi Riyals or SAR 0.5 million prize.
The prize distribution ceremony was attended by all Imams of Masjid al Haram Makkah along with Deputy Governor of the Makkah Region Prince Saud bin Mishal bin Abdulaziz.
45th King Abdulaziz International Holy Quran Competition – List of Winners
The Makkah Quran contest 2025 was held in five categories. The winners of the first and most coveted category are as follows,
Mohammed Adam Muhamed (Chaad): Prize Money SAR 500,000
Anas bin Majid Abdulla Al Hazmi (Saudi Arabia): Prize Money SAR 450,000
Sanusi Bukhari Idrees (Nigeria): Prize Money SAR 400,000
5 categories
The competition was divided into five categories:
Memorization of the entire Holy Qur’an, with accurate recitation and intonation following the seven rules of recitation
Memorization of the Qur’an along with interpretation of its terms
Memorization of 15 juz (parts) of the Qur’an with proper recitation and intonation
Memorization of five juz with correct recitation and intonation
A category for shorter lengths of memorization with corresponding recitation and intonation requirements.
Other winners
The total value of the competition’s prizes is around SR4 million ($1.07 million), in addition to SR1 million that will be apportioned out to all participants.
Mansoor bin Mutab Awad Al Harbi of Saudi Arabia won the top prize of SAR 300,000 in the second category. Mohamed Damaj Al Shuway’i of Yemen won the top prize of SAR 200,000 in the 3rd category.
Eyptian Nasr Abdel Majeed Abdul Hameed Amir won the top prize of SAR 150,000 in the 4th category. The top prize money SAR65,000 for the 5th category was conferred on Anwa Intarat of Thailand.
The 2025 Quran Competition brought together 179 contestants from 128 countries, the largest number since its inception. In 2024, a total of 174 contenders representing 123 countries participated in the 44th edition of the contest held in 5 categories.
Makkah Qurant Contest 2025 Final Round
The final rounds of the 2025 King Abdulaziz International Competition for Memorizing, Reciting, and Interpreting Holy Quran began last Saturday August 09th, 2025
The final round of the Quran contest continued till Thursday August 14, 2025 when a total of 27 contestants recited Quran as per the contest competition guidelines.
The 27 contestants were from Mauritania, the Philippines, Japan, Guinea-Bissau, France, the United States of America, New Zealand, South Africa, Barbados, Ivory Coast, Cameroon, Guinea, Germany, Zambia, Guyana, Comoros, Uzbekistan, Kyrgyzstan, Finland, Rwanda, Bangladesh, and Myanmar.
As part of the competition package, the participants visited different historical places of religeous and architectural importance. The participants on Saturday August 16 left for visit to The Prophet (PBUH) Mosque in Madinah.
Electronic Judging System
The highlight of the 2025 Quran Contest which ran through six days was electronic judging system. Since its introduction in 2019, the electronic platform has replaced traditional paper-based methods, increasing accuracy and transparency.
The Ministry of Islamic Affairs, Dawah and Guidance said it enhanced and upgraded the electronic judging system for the 45th King Abdulaziz International Competition for Memorizing, Reciting, and Interpreting the Holy Quran held this year.
The enhanced system is designed to improve the efficiency and fairness of the final rounds, bolster transparency, and support the ministry’s digital transformation efforts in line with Saudi Vision 2030.
Watch: Winners Reaction
source: youtube.com
The latest improvements to the system include faster and more accurate scoring, with results calculated more precisely and linked to a real-time electronic control panel for instant monitoring by the judging committee.
An electronic question bank is now used to draw questions from a comprehensive digital repository covering all five branches of the competition, ensuring diversity and fairness. The system also features automated processes that track verse sequences, sort and rank contestants, and issue results instantly, while documenting and analyzing competition data in real time.
The 44th edition of the King Abdulaziz International Competition for Memorization, Recitation, and Interpretation of Holy Quran was also held with the same schedule. Saudi National, Saad bin Ibrahim bin Hamd had won the top prize of the 2024 Makkah Quran Contest.
The new facility is located at the Torch and was granted the certificate upon its opening.
Another bar was raised in fitness in Doha as The Torch Doha’s gym was granted the highest indoor facility of its kind upon its opening on Wednesday.
“Congratulations, you are now officially amazing,” Kanzy El-Defrawy, official adjudicator of the premier record-keeping organisation Guinness World Records, said, declaring the feat.
The gym is located on the 50th floor in the iconic Torch building, 247 metres above the ground.
The official record certificate was handed by El-Defrawy to Abdulla Nasser Al-Naimi, the acting CEO of the Aspire Zone Foundation, and Wael Al-Sharif, the Torch Doha’s Area General Manager.
“This record is a new record title, so there is no previous or current record holder for this title,” El-Defrawy said, adding that all the standard criteria to keep and verify a record were met.
The new gym is a part of The Torch Club, a members-only fitness sanctuary, which “blends cutting-edge technology with Qatari hospitality” while offering culturally attuned wellness services, according to a statement.
Located on the 50th and 51st floors, it offers a panoramic view of Doha, as well as the Aspire Zone facilities, most notably the Khalifa International Stadium and the Aspire Dome.
It is another feat for the iconic building, which also features the world’s largest external 360-degree screen, installed in time ahead of the FIFA World Cup 2022.
Situated at 300m high, the Torch Doha is modelled after an Olympic torch and was constructed in time for the 15th Asian Games in 2006, which the Qatari capital hosted.
It served as a colossal torch throughout the games and was later turned into a full-fledged hotel, with facilities such as a rotating restaurant at the top.
The indoor gym will, hence, add to The Torch Hospitality’s “ever-expanding array of diverse experiences” by offering advanced Technogym services, the statement added.
source/content: dohanews.co (headline edited)
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The Aspire Zone and the Torch. (Photo/ Aspire Zone)
The record certificate was handed to the officials at the press conference. (Photo/ The Torch Doha)
‘From Ocean to Gulf: Heritage Music of the Arab World’ is a series by Ahram Online, in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research). In this article, we present the music of the city of Tunis from the dawn of the 20th century till the years of independence.
Many Tunisians rightly endorse this multi-cultural identity. Its variations are reflected across Tunisia’s different regions, echoing the visionary observations of the great Arab historian Ibn Khaldoun (1332–1406), himself born in the country centuries ago.
This multilayered landscape of cultural expressions is associated with social and religious practices and at different instances combines music, dances and classical and colloquial poetry.
Furthermore, it is geographically configured by the plains, the Atlas mountains, and the Mediterranean sea, and forms a continuity beyond political borders with Libya to the southeast, Algeria to the west, and sub-Saharan Africa to the south.
‘A living mosaic’
To Tunisian singer Ghalia Ben Ali, Tunisian music is a living mosaic shaped by centuries of cultural blending and conquests, yet always anchored in the people’s voices.
“I was inspired by the Amazigh music of South Tunisia, for it’s alive. When I was young, helping my mother do house chores, we used to sing. Young girls would create new wedding songs or songs about our daily lives; there were no newspapers or films to talk about this, “she said.
Moufadhel Adhoum, a Tunisian composer and oud player, showcases the diverse music of Tunis City, as well as the North, Mid, and South of Tunisia:
Ma’luf music is of Andalusian origins. As for Mezwed music, itincorporates a bagpipe-type instrument that shares the same name as the genre, accompanied by a darbuka or similar percussion instruments. However, El Kef Governorate, in northwestern Tunisia, bordering Algeria, has its own repertoire of songs inspired by the region’s customs and traditions, as well as the slopes of the Atlas range.
In the South, El Forja music consists of songs associated with weddings and occasions, whereas Stambeli represents an African dimension of Tunisian spiritual music. As for the Sufi practices, they include El-Ziyara music, chants that accompany visits to Shrines.
However, Shaabi music is a blend of Berber (Amazigh), Arabic, and African, influenced by the region’s natural setting, the desert and camel rhythms. It expresses sentiments about love and historic events. Instrumental genres are also present in Tunisia and feature instruments such as oud, rababa, and nai.
Crossroads
Tunisia has consistently been positioned at the “crossroads of the Islamic and European worlds” throughout various historical periods, as noted by historian Kenneth J. Perkins.
In the latter part of the 19th century, these dynamics paved the way for the interaction of the dominant political, economic and military forces at that time, namely Ottoman rule and European powers.
Under the leadership of the Husainid dynasty (1705-1957), Western-inspired reforms based on the Ottoman Tanzimat were introduced during the Ottoman administration.
Additionally, cultural connections were enhanced with countries such as France, Great Britain, and Italy, alongside other Ottoman states and the Maghreb on a different level.
Colonial cultural dominance
In 1837, a military music academy was founded in Bardo, west of Tunis city, which was succeeded by a symphonic orchestra in 1872.
Communities from these nations living in Tunisia introduced their cultures.
They initiated a significant cultural shift in local music practices, shaped by these nations’ various traditions, which later gained another layer with the establishment of a French protectorate over Tunisia in 1881.
New legislation was implemented to restrict traditional musical traditions among Tunisians, favouring and prioritising the European communities in Tunisia, according to researcher Alla El Kahla.
Francophone culture became a defining force in Tunisian society, with the capital developing into a cosmopolitan centre that saw the establishment of key institutions, including the National Archives (1874), the National Library (1885), and a network of museums across the country.
Simultaneously, traditional regional arts faced scrutiny regarding their worth, societal standing, and performance settings, as noted by the researcher Ruth Davis. Meanwhile, commercial recording began in Tunisia in 1904, coinciding with its development in Europe, where European brands dominated the market ahead of local or Arab brand names such as Baidaphon.
The foreign brands consisted of Pathé (France), Gramophone (England) through its French brand Zonophone, and Odéon’s French subsidiary (Germany). More about these record companies is available through AMAR’s podcasts and Bernard Moussali’s book, Le Congrès du Caire de 1932 (edited by J. Lambert: chap IV). Local record labels followed in 1930, such as Bembarophone.
A music school rooted in European traditions was founded in 1897, which subsequently became the Conservatoire National de Tunis after the nation gained independence in 1956. The musical life witnessed the emergence of orchestras and venues such as café halls and theatres that hosted European musicians, dancers, and actors performing mainly for foreign audiences. These performances eventually attracted Tunisian artists and audiences to music and theatre.
The Egyptian influence
The emergence of theatre groups from Egypt, including the Egyptian Comedy (Al-Comedia Al-Masryia), the Egyptian Troupe (Al-JawqAl-Maṣri) directed by Suleiman El-Qardahi, and Ibrahim Higazi’s troupe (1908 and 1909), came a few years later. Additionally, the Salama Higazi troupe introduced musical theatre to the Tunisian theatre scene in 1913.
These initial encounters sparked the foundational growth of Tunisian theatre. They brought the Arabic language and themes drawn from Arab history and heritage to established spaces that European traditions of music, opera, and theatre had previously dominated. Cultural exchanges from Egypt to Tunisia included screenings of early Egyptian cinema and visits by rising stars such as the Naguib Rihani Troupe (1933), followed two years later by a solo tour from his collaborator Badia Masabni with leading vocalist Nadra.
Other prominent figures, including George Abiad, Zaki Talimat, and Youssef Wehbe, also performed in Tunisia, as documented by Dr. Sayyid Ali Ismael in his study of Tunisian-Egyptian theatrical ties (1889–1962).
The author of the study traces these encounters back to the 1889 Paris Expo, when troupes from Egypt, Tunisia, Algeria, and Morocco shared the stage within the curated “Cairo Street” venue and presented their folk arts. The credit goes to these international expos for the oldest recordings of Tunisian music, notably the 1900 Paris Expo.
It was not long before a Tunisian-Egyptian troupe (Sodq Al-Ekhaa) was created in 1909, subsequently substituted by two Tunisian troupes, Literary Pride (Al-Shahama Al-Adabiyya) and Literary Arts (Al-Adāb), respectively in 1910 and 1911.
Other troupes followed their track across the country. While Al-Adāb expressed opposition to France, Al-Shahama Al-Adabiyya put forth no political agenda. One of the pioneering female names in theatre and music was Habiba Msika (1903-1930), who rapidly rose to stardom in theatres and café halls. Musicians integrated Western and Egyptian elements and practices, with the socio-cultural and political centrality of Egypt at that time.
Egyptian reference points sustained until different perceptions of authenticity grew in succeeding decades, as indicated by the researcher Salvatore Morra, who worked closely on the concepts of authenticity and modernisation in Tunisia.
Revival initiatives looked critically at possible local and regional relevant contexts of Tunisian heritage and identity beyond Egyptian aesthetic idioms and Western influences. Furthermore, the scholar Anas Ghrab points out three mechanisms that significantly transformed the musical aesthetics of traditional Tunisian art music. These include a rise in the number of musicians, the implementation of notation, and the incorporation of new instruments.
The Supreme Council of Culture (SCC), headed by Minister of Culture Ahmed Fouad Hano, has officially revealed the recipients of the 2025 State Awards.
The announcement, made via an official statement on the Ministry of Culture’s Facebook page on Tuesday, follows a comprehensive voting process that recognised individuals for their profound impact on Egypt’s cultural and intellectual spheres.
The distinguished awards include the Nile Award, the State Appreciation Award, the Excellence Award, and the Encouragement Award.
The selection process involved a meeting attended by leading intellectuals, academics, heads of cultural institutions, and representatives from professional unions.
Nile Award
The prestigious Nile Awards were granted to:
Arts category: Architect Dr. Saleh Lamai
Literature category: Dr. Ahmed Darwish
Social Sciences category: Dr. Ahmed Zayed
Nile Award for Arab Creators: Palestinian artist Suleiman Anis Mansour
Appreciation Award
The State Appreciation Awards were granted to:
Arts category: Theatre director Shaker Abdel Latif, visual artist Abdel Wahab Abdel Mohsen, and cinematographer Samir Farag.
Literature category: Poet Ahmed El-Shahawi, critic and writer Dr. Khayri Douma, and writer Fatma El-Maadoul.
Social Sciences category: University professors Dr. Anas Gaafar, Dr. Mohamed Sameh Amr, Dr. Mona Haggag, and Dr. Nevine Massad.
Literature category: Poet Masoud Shoman and Dr. Khaled Abou El-Leil.
Social Sciences category: Dr. Samah Fawzy, Dr. Atiya El-Tantawy, and Dr. Nahla Imam.
Encouragement Award
When it comes to the 2025 Encouragement Awards, 32 creatives were honoured across arts, literature, social sciences, and legal/economic studies.
Arts Category (8 prizes; 6 awarded, 2 withheld)
Piano Performance: Naghamaya Safwat for her rendition of Shostakovich’s Piano Concerto No. 2 with the Cairo Symphony Orchestra.
Film Script: Mahmoud Zein for Wala Azaa’ Lil Sayedat.
Children’s Book Illustration: Heidi Fawzy for Ta’aqqal… Ya Marah.
Theatrical Scenography: Nehad El-Sayed for Shatat.
Digital Media & Architecture: Mostafa Salem for an awareness series on heritage preservation.
Painting: Dr. Islam El-Reihany for The Music of the Body.
Withheld: Prizes for “E-marketing for handicrafts” and “Fiber Art”.
Literature (8 prizes)
Historical Novel: Doaa Gamal El-Bady for Crows That Don’t Eat the Dead.
Short Story Collection: Ahmed Yasser Fathy for A Very Lonely City.
Classical Poetry: Mohamed Refai for The Cry of a Coin.
Colloquial Poetry: Ibrahim Abou Samra for Balta Shi’r.
Computational Linguistics: Marwa Mostafa Amin for Functions of the Electronic Dictionary.
Narrative Criticism: Aly Kotb for Singing and Music in the Literature of Naguib Mahfouz.
Translation (Turkish-Arabic): Sousana Sayed Mohamed for A Strange Woman by Leyla Erbil.
Translation (Arabic to Asian/African languages): Shared by Dina Mohamed Bayoumi (Suspense and Horror Between China and Egypt) and Mohamed Abdelrahman Farag (Al-Mukhtasar Al-Shafi fi Al-Iman Al-Kafi).
Social Sciences
History, Archaeology & Heritage (shared):
Dr. Ahmed Ma’arouf for Walls with Gates: Political Borders in Islamic Historical Heritage.
Dr. Sherif Imam for Saad Zaghloul in Gramsci’s Mirror.
Geography & Environment: Dr. Shaimaa Mohamed Wehba for research on water pollution and income inequality in Egypt.
Philosophy & Anthropology: Irene Samir Hakim for The Many Faces of Female Genital Mutilation.
Educational Sciences: Dr. Mohamed Abdel Khaleq for Dimensions of Global Education in Stoic Philosophy.
Media: Student team (Ramaj Osman, Gharib Reda, Farah Abdelkarim, etc.) for the film Hayy Falasteen, directed by Martina Wagdy.
Administrative Sciences: Dr. Islam Abdel Bari for Decoding Buy Now, Pay Later in Egypt.
Documentation & Publishing: Dr. Alaa Jaafar Al-Sadiq for research on local journal indexing.
Digital Culture: Dr. Ahmed Magdy for How AI Has Changed the Film Industry.
Legal and Economic Sciences (6 prizes awarded, 2 withheld)
Inflation in the Egyptian Economy: Dr. Gehan Abdel Salam Mahmoud for Tackling Inflation amid Global Crises.
Climate Change: Dr. Ahmed Mohamed Okasha for Climate Change and Economic Sustainability.
Russian–Ukrainian War & International Relations: Shared by Dr. Raghda El-Beheiry, Dr. Adnan Moussa, and Mr. Mahmoud Kassem.
Geopolitical Shifts: Ahmed Abdel Fattah Askar for Strategic Transformations in the Horn of Africa (2020–2024).
Right to Privacy: Dr. Mohamed Mesbah El-Naghy for Constitutional Guarantees for Genetic Privacy.
Cultural Diversity Management: Dr. Mahmoud Hussein Abou Seif for The Principle of Non-Refoulement in European Human Rights Law.
Withheld: Prizes for “Personal Data Protection under Cyber Law” and “Citizenship Through Investment”.
Minister Hano emphasised that these awards represent one of the highest forms of recognition granted by the Egyptian state, describing them as the culmination of long and distinguished careers marked by creativity and dedication.
Hano reaffirmed the state’s continued commitment to supporting intellectuals and creators who contribute to strengthening Egypt’s cultural identity and promoting values of diversity, openness, and awareness, the statement pointed out.
Talal Salman, veteran journalist and founder of the iconic As-Safir newspaper, died on 25 August 2023 aged 85 after a long career in which he championed the rights of the oppressed and made his paper a “voice for the voiceless”.
On Friday 25 August, Talal Salman, the founder and publisher of the iconic Lebanese daily newspaper daily newspaper “As-Safir” passed away aged 85.
Salman remains one of the Arab world’s most prominent journalists and As-Safir, rightly, as a shining beacon of Arab journalism in its modern history
He was one of the few Arab journalists who always aspired for journalism to be a medium where opinions could be freely expressed, and made it a place in which he affirmed his commitment to national, nationalist and social issues.
When his dream of establishing an independent newspaper became reality in 1974, he succeeded in making it a genuine platform for Arab issues and the Palestinian cause, and it quickly became one of the largest Arabic-language independent newspapers.
“Salman remains one of the Arab world’s most prominent journalists and As-Safir, rightly, as a shining beacon of Arab journalism in its modern history”
“As-Safir” became an important laboratory for ideas and opinions. Over more than 40 years, intellectual and political debates flared within its pages, and it became a forum where various intellectual and cultural experiences from the Arab world and Lebanon converged. This made it a rare experiment in Arab journalism, a place where Lebanese, Palestinian, Syrian, Egyptian, Iraqi, Jordanian, and Tunisian voices at various times would come together.
Talal Salman was born in 1938 in the northeastern town of Shmustar. His father was a sergeant in Lebanon’s Internal Security Force (ISF), a job which required him to move with his family to various regions in Lebanon for various postings. Due to this, Salman never settled in one place or attended a fixed school. Perhaps this forced mobility played a role in shaping his political outlook later on, as it allowed him to discover different regions of Lebanon and to develop a broad understanding of Lebanon’s people – their internal divisions and rural nature.
His political awareness began to emerge following Egypt’s 23 July Revolution of 1952, which played a huge role in alerting his attention to politics. Additionally, his presence in the town of Moukhtara in the Chouf district in the early 1950s exposed him to certain aspects of the Lebanese reality.
Moukhtara was the stronghold of the prestigious Jumblatt family, leading figures in Lebanon’s Druze community. While living there he got to know Kamal Jumblatt, who inspired an entire generation of Lebanese youth who aspired for social justice and sought to connect Lebanon with Arab causes, Arab identity, and Palestine.
Salman would become an Arab nationalist without affiliating with any of the nationalist parties, such as the Ba’ath, although later on, he formed close relationships with founders of Arab Nationalist Movement, like George Habash and Hani al-Hindi, in addition to Ghassan Kanafani and Mohsin Ibrahim, who were closely associated with the pan-Arab, left-wing movement.
Salman’s passion for language began in his childhood; he was enchanted by the few books in his parent’s home, and had started writing articles for the magazine al-Anbaa before leaving school. After completing secondary school in 1955, he moved to Beirut with today’s equivalent of $200 from his father and started looking for work at a newspaper.
Passion for language
Salman’s passion for language began in his childhood; he was enchanted by the few books in his parent’s home, and had started writing articles for the magazine al-Anbaa before leaving school. After completing secondary school in 1955, he moved to Beirut with today’s equivalent of $200 from his father and started looking for work at a newspaper.
“Salman would become an Arab nationalist without affiliating with any of the nationalist parties, such as the Ba’ath, although later on, he formed close relationships with founders of Arab Nationalist Movement, like George Habash and Hani al-Hindi”
He initially found a job at Al Sharq newspaper as an unpaid proof reader, before swiftly transitioning to “cutting” – he would cut out stories from other papers in the morning and rewrite them for publishing in Al Sharq in the afternoon.
1956, the year Salman’s journey into the media world began was the year of the Tripartite Aggression against Egypt (the Suez Crisis) – and it was as though this major event was setting the tone for a journalistic career focused on the major Arab issues of the day, such as Arab unity, Palestine, Algeria and social justice.
Nor was it surprising, considering his background living in areas suffering from marginalization, poverty, injustice, and lack of government care, that he developed a clear sensitivity to social injustice and a strong awareness of the need to fight against it.
Talal Salman, founder of Lebanon’s Assafir daily passed away in Beirut. He was a prominent journalist whose legacy won’t be forgotten. pic.twitter.com/EfFt9GNbYg
It wasn’t long before Salman moved to another paper, where he was given the crime and accidents beat. Every day he would walk to the police station, the courts, ambulance centres and fire stations to gather the day’s news. Then, he would walk back to his workplace to provide the summary of his day to the editorial secretary.
In 1958, after protests broke out against the rule of then President Camille Chamoun, renowned journalist Salim Lawzi, editor-in-chief of the pro-Nasser Al Hawadeth magazine at the time, was arrested, and held in Karantina Hospital – as more fortunate prisoners were at that time.
By chance, Salman’s father was chief officer at the hospital guard station, and his son visited regularly. This led to the aspiring young man meeting the veteran journalist who had worked in Palestine and Egypt before returning to Lebanon to set up the weekly magazine.
Following their meeting, Salman joined Al Hawadeth, where he was suddenly the colleague of well-known journalists like Shafiq al Hout, Nabil Khoury, and the artist Niazi Jaloul. He went from proofreading to preparing the readers section, to writing his own column and then moved into the investigations department. It was not long before he was made sub-editor and he wasn’t even 20 – a testimony to both his journalistic talent and his hard work developing the magazine during a period Lawzi was forced into exile.
However, perhaps the most significant event in his professional and personal life was his meeting with President Gamal Abdel Nasser in Damascus in early 1958. His image alongside Nasser remained on proud display in the As-Safir offices for many years afterwards.
Salman’s rapid rise in journalism also saw him become a figure noticed – and targeted – by Lebanon’s authorities. In August 1961 he was arrested, interrogated and held for 20 days by Lebanon’s General Security services, charged with maintaining ties with Ahmed El-Saghir Jaber (representative of the Algerian Liberation Front in Lebanon), smuggling weapons to Algerian revolutionaries, and plotting military coups in some Arab countries.
“Salman’s rapid rise in journalism also saw him become a figure noticed – and targeted – by Lebanon’s authorities”
In the decade before he founded As-Safir, Salman moved between three magazines – Assayad, Al Ahad and Al-Hurriya. He had plenty of opportunity to delve into secrets and the hidden stories and backgrounds of notable figures and events, and became acquainted with many of the most brilliant Arab authors, artists, politicians and activists of the time. All the information he was absorbing would become part of his arsenal when it came to his own project – the As-Safir daily newspaper.
On 26 March 1974 the first issue was published, carrying two slogans: “the newspaper of Lebanon in the Arab world and the newspaper of the Arab world in Lebanon”, and “the voice of the voiceless”.
Almost instantly, the paper was under attack – in its first year 16 lawsuits were raised against it, following a legal challenge mounted by the Banks Association in Lebanon. However, the nature of those targeting the paper only highlighted how effectively it was beginning to champion the rights of the marginalised, and confront the political system and capitalist stakeholders in the country.
Since its early days, As-Safir’s pages carried illustrious names in contemporary Arab thought and literature, and it also opened its pages to myriad intellectual and political trends, such as Nasserism, Baathism, Arab nationalists, Syrian nationalists, secularists, and communists with their various Soviet, Maoist, and Trotskyist tendencies.
When Lebanon’s civil war broke out in 1975, As-Safir adopted an unwavering political stance: a complete rejection of the civil war, and a total distancing from the right-wing political forces who’s destructive policies had led to the outbreak of the fighting.
While it unequivocally rejected the war, As-Safir’s stance of sympathy and solidarity with the programme of the Lebanese National Movement and the Palestinian resistance was staunch. Its writers were made famous for their condemnation of Egyptian President Anwar Sadat’s visit to Jerusalem in November 1977, and its front page on the first day of the visit was headlined: “The Scoundrel visits the Usurper”.
During the civil war that ended over 30 years ago, people have survived shelling and clashes, but they now fear even worse from Lebanon's worst economic crisis in decadeshttps://t.co/3jEvCQySsJ
Both the newspaper and Salman were targeted in terrorist attacks multiple times. In 1981, an attempt to destroy his house with four timed rockets, was foiled just minutes before they were set to launch. Explosive devices were placed near As-Safir’s offices on 28 March and 5 April 1984.
That July, there was an assassination attempt on him in front of his house, resulting in injuries to his jaw and various parts of his body. However, neither As-Safir nor its founder were intimidated, and both continued to be faithful to their nationalist and progressive principles.
During Israel’s invasion of Lebanon in 1982, As-Safir was the only Lebanese newspaper that didn’t cease publication. Its daily headlines were rewritten on Beirut’s walls as a form of the city’s resilience and it became known for headlines like “Beirut burns but doesn’t raise the white flags”.
Talal Salman, RIP The passing of one of Arab journalism's greats By Abdel Bari Atwanhttps://t.co/CzHZ0TDKgS
A shining era in the history of Lebanese journalism came to an end in 2017 with the closure of the pioneering, left-wing, pan-Arab experiment which was embodied for over 40 years by the As-Safir newspaper, as well as the end of the liberal, right-wing An Nahar in 2012 with Ghassan Tueni’s death.
Talal Salman’s contribution, both to journalism in Lebanon, and to the country’s political and cultural history, is huge, and he and As-Safir are owed a debt for the bold stances they took countless times and the brilliant, enlightening and incisive content they provided in its pages.
This was Talal Salman, who never stopped brimming with kindness, humility and generosity; and who burned with pain and grief at what the situation of the Arab world has come to, who spent his twilight years continuing to read, research and write in his never-ending pursuit of an Arab renaissance.
This is an edited and abridged translation from our Arabic edition. To read the original article click here.
Translated by Rose Chacko
This article is taken from our Arabic sister publication, Al-Araby Al Jadeed and mirrors the source’s original editorial guidelines and reporting policies. Any requests for correction or comment will be forwarded to the original authors and editors.
source/content: newarab.com (headline edited)
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From L to R: Lebanese Minister of Economy and Trade Marwan Hamadeh, Talal Salman and Pierre al-Daher, head of the independent Lebanese Broadcast Corporation (LBC) television attend the opening session of the 2003 Arab Media Summit in Dubai [Nasser Younes/AFP via Getty]
The Extraordinary General Assembly of the Arab Union for the Protection of Intellectual Property Rights (AUPIPR) held its meeting in Cairo, with the participation of approximately 76% of members. The meeting discussed an agenda that addressed organizational issues aimed at strengthening the union’s presence on the Arab and regional levels.
The Assembly elected the Board of Directors members, including Major General Dr. Abdul Quddus Abdul Razzaq Al Obaidli, Sheikh Abdul Wahab Al Mandhari, Attorney Zayed Al Shamsi, Asma Abdul Aziz Al Najdi, Counselor Mohammed Bakr Istitieh, Ayat Hamdi Refaat, Hazza Al Shammari, Mohammed Shafiq Al Khalili, and Counselor Shaker Jalala.
The elected council held its first meeting, where Major General Dr. Abdul Quddus Al-Obaidli was chosen as President of the Union, Sheikh Abdul Wahab Al-Mandhari as Vice President, and Counselor Osama Musa Al-Baytar was appointed Secretary-General.
The new president emphasized that the next phase will witness the launch of qualitative projects in the field of intellectual property aimed at spreading awareness and promoting innovation in the Arab world. Memoranda of understanding will also be signed with prestigious Arab and international institutions and universities, and specialized training programs will be launched on intellectual property issues, artificial intelligence, and blockchain, contributing to supporting the knowledge economy.
The Arab Federation for the Protection of Intellectual Property Rights operates within the framework of the Council of Arab Economic Unity of the League of Arab States. Headquartered in Cairo since its founding in 2005, it has contributed to spreading the culture of intellectual property and supporting entrepreneurship for two decades.
The election of its new leadership confirms its commitment to continuing this mission with a renewed vision and broader horizons
Entrepreneur Yassine Khelifi is hoping to redirect agricultural waste into alternative energy sources to help ease the burden in Tunisia.
In a northern Tunisian olive grove, Yassine Khelifi’s small workshop hums as a large machine turns olive waste into a valuable energy source in a country heavily reliant on imported fuel.
Holding a handful of compacted olive residue — a thick paste left over from oil extraction — Khelifi said: “This is what we need today. How can we turn something worthless into wealth?”
For generations, rural households in Tunisia have burned olive waste for cooking and heating or used it as animal feed.
The International Olive Council estimated Tunisia will be the world’s third-largest olive oil producer in 2024-2025, with an expected yield of 340,000 tonnes. The waste generated by the oil extraction is staggering.
Khelifi, an engineer who grew up in a family of farmers, founded Bioheat in 2022 to tackle the issue. He recalled watching workers in olive mills use the olive residue as fuel.
“I always wondered how this material could burn for so long without going out,” he said. “That’s when I asked myself: ‘Why not turn it into energy?'”
Beyond profit, Khelifi hopes his startup helps “reduce the use of firewood as the country faces deforestation and climate change”.
Employees transport truckloads of olive waste at his workshop, stacking it high before feeding it into the processing machines.
The material is then compacted into cylindrical briquettes and left to dry for a month under the sun and in greenhouses before being packaged and sold.
The soul of olives
Khelifi began developing his idea in 2018 after he travelled across Europe searching for a machine to turn the olive paste into long-burning fuel.
Unable to find the right technology, he returned to Tunisia and spent four years experimenting with various motors and mechanical parts.
By 2021, he had developed a machine that produced briquettes with just eight percent moisture.
He said this amount significantly reduces carbon emissions compared to firewood, which requires months of drying and often retains more than double the amount of moisture.
Bioheat found a market among Tunisian restaurants, guesthouses, and schools in underdeveloped regions, where winter temperatures at times drop below freezing.
But the majority of its production — about 60 percent — is set for exports to France and Canada, Khelifi said.
The company now employs 10 people and is targeting production of 600 tonnes of briquettes in 2025, he added.
Selim Sahli, 40, who runs a guesthouse, said he replaced traditional firewood with Khelifi’s briquettes for heating and cooking.
“It’s an eco-friendly and cost-effective alternative,” he said. “It’s clean, easy to use, and has reduced my heating costs by a third.”
Mohamed Harrar, the owner of a pizza shop on the outskirts of Tunis, praised the briquettes for reducing smoke emissions, which he said previously irritated his neighbours.
“Besides, this waste carries the soul of Tunisian olives and gives the pizza a special flavour,” he added.
‘Protect the environment’
Given Tunisia’s significant olive oil production, waste byproducts pose both a challenge and an opportunity.
Noureddine Nasr, an agricultural and rural development expert, said around 600,000 tonnes of olive waste is produced annually.
“Harnessing this waste can protect the environment, create jobs, and generate wealth,” he said.
Nasr believes repurposing olive waste could also help alleviate Tunisia’s heavy dependence on imported fuel.
The country imports more than 60 percent of its energy needs, a reliance that widens its trade deficit and strains government subsidies, according to a 2023 World Bank report.
Fuel and gas shortages are common during winter, particularly in Tunisia’s northwestern provinces, where households struggle to keep warm.
Redirecting agricultural waste into alternative energy sources could ease this burden.
Yet for entrepreneurs like Khelifi, launching a startup in Tunisia is fraught with challenges.
“The biggest hurdle was funding,” he said, lamenting high-interest bank loans. “It felt like walking on a road full of potholes.”
But now his goal is “to leave my mark as a key player in Tunisia’s transition to clean energy”, he added. “And hopefully, the world’s, too.”
Climate-induced droughts drying up MENA’s olive oil production
A report on climate change by the World Meteorological Organization had found that “the warming has been more rapid in Africa than the global average,” adding that “increased temperature has contributed to a 34% reduction in agricultural productivity growth in Africa since 1961,” a greater drop “than any other region in the world.”
In an ominous note, the report also observed that “the warming trend for North Africa, around 0.41 °C/decade between 1991 and 2021, was higher than the warming trend for all the other African sub-regions.”
Heat waves pose a serious risk to the production of olive oil in North Africa, which accounts for much of the world’s supply. According top provisional data from the IOC, Morocco produced 160,000 metric tons of olive oil between October 1, 2020, and September 30, 2021, making that country the world’s fifth-biggest producer.
Tunisia, the world’s sixth-largest producer during that period, recorded 140,000 metric tons. Algeria and Egypt together had 100,000 metric tons.
With climate change becoming a more persistent aspect of everyday life, the consequences for olive oil look set to grow worse.
The Tunisian National Observatory for Agriculture predicts that Tunisia’s production of olive oil may drop 35 percent from its 1981-2010 average by 2050 and 70 percent from that average by the turn of the century. Production in Algeria, Egypt, Libya, and Morocco seems unlikely to fare much better in the face of global warming.
King Faisal Specialist Hospital sets record on World Organ Donation Day
Program ‘opens door’ for patients without suitable donor, it says
The King Faisal Specialist Hospital and Research Centre this week set a world record by performing 10 kidney exchange transplants in just 48 hours.
The achievement coincided with World Organ Donation Day, which falls on Aug. 13 and aims to raise awareness of the importance of organ donation.
Dr. Ehab Abufarhaneh, deputy executive director of the hospital’s Organ Transplant Center of Excellence, told Arab News: “KFSHRC performed the kidney exchange transplants over two consecutive days setting a global record. This happened with a great team led by Dr. Khaled Almashary and Dr.Tariq Ali of the department of kidney and pancreas transplant.
“This initiative opens a door for many patients who have no suitable donor.”
The KFSHRC said the record was for the highest number of such procedures conducted within a two-day span at a single center.
“This milestone reinforces the hospital’s position as a global leader in organ transplantation. It also reflects its high clinical readiness, the seamless coordination of its multidisciplinary medical teams and the advanced systems for managing donor-recipient matching, alongside its extensive experience in executing complex transplant procedures,” it said.
Paired kidney transplantation is an innovative approach where two or more incompatible donor-recipient pairs swap kidneys to achieve compatible transplants. The process significantly improves compatibility rates and offers hope to patients who face challenges in finding a suitable match within their families.
Last year, the KFSHRC celebrated another milestone with the completion of its 500th transplant since the program was launched in 2011. Since the creation of its organ transplantation program in 1981, it has successfully performed more then 5,000 kidney transplants, placing it among an elite group of global transplant centers.
Last year it conducted 80 pediatric kidney transplants, more than any other facility in the world for the period.
By leveraging its skilled workforce, advanced technologies and the integration of research and clinical programs, the KFSHRC aims to deliver world-class treatment while enhancing the Kingdom’s position as a leader in organ transplantation.
In 2023 and 2024 it ranked first in the Middle East and North Africa region and 15th globally on the list of the world’s top 250 academic medical centers and was last year recognized as the most valuable healthcare brand in the Kingdom and the Middle East by Brand Finance rankings.
It also ranked among the world’s 250 best hospitals in 2024 and was included in Newsweek magazine’s list of best smart hospitals for 2025.
source/content: arabnews.com (headline edited)
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KFSHRC set a global record by performing 10 kidney exchange transplants in just 48 hours, coinciding with the World Organ Donation Day. (SPA)
The great Somali poet, philosopher and scholar Mohamed Ibrahim Warsame (Hadrawi) passed away on the 18th of August 2022, in Hargeisa, Somaliland.
A national funeral was held in Hargeisa, and many Somalis from all parts of Somalia attended to pay their respects for the last time to the great man. The news of his death had brought tears to the eyes of every Somali, whether they met him or not. when you look around and see people of different walks of life commiserating about his death, you would think their own father had passed away.
He did not give these people materials for them to love him that much, but he acquired their hearts and minds by being sincere and trustworthy with his beliefs. Somalis and non-Somalis compared him to the great poets, philosophers, and scholars of the world, past and present. However, I think he transcends all, he was an ‘ummah’ in his own right.
Allah SWT when he was describing the personality of prophet Ibrahim said “Indeed, Ibrahim was acomprehensive [ummah] devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah (Quran, 120:16)”. Allah described prophet Ibrahim as “ummah”, and the word ‘ummah’ in the Quran is used either to describe a nation (more than one person), or someone (like prophet Ibrahim) who is so great that his personality and beliefs are different from the society he lives in, and comprehensive that he can stand independently and single-handedly change the society from bad to good. In other words, someone who is not a follower of the majority of people that agrees on wrong decisions.
Instead, ‘ummah’ is a follower of truth even if the majority of people disagree with them. We can safely describe Hadrawi as being an ‘ummah’ in his own right. Because anyone who observes his life and his literary works, soon understands that Hadrawi was not your everyday person. He was an ‘ummah’ because he prided himself on liberty by refusing to be bought.
In the early 1970s, when almost every Somali was clapping in agreement with the communist regime that ruled Somalia from 1969 to 1991, Hadrawi stood up on his own and refused to bow down to oppression.
He was an ‘ummah’ when he freely opted to go to prison and suffer or worse, rather than clap for a tyranny.
In his latest book ‘Hawaale Warran’ he narrates what happened between him and the military regime, and how after he refused to bow down was arrested and put away in jail without justification whatsoever.
In 1973, Hadrawi wrote a play called ‘Aqoon iyo Afgarad’ ‘Knowledge and Consensus’ which he and his fellow poets Mohamed Gariye and Professor Muse Abdi Elmi presented in Lafoole Institution, located outskirt of Mogadishu.
The objective of the play was to advise the Somali people not to seek education outside the country, rather education was available on home soil, and there is no need to waste the nation’s wealth to send students abroad. It is worth mentioning, that at the time, the regime was sending its cadres and the children of revolution leaders to the Soviet Union, Europe and the United States for education and training, in the process, wasting the taxpayers’ hard-earned money. Hadrawi did not like that, hence his play knowledge and consensus’ addressed that.
The 1969 revolution leaders, in particular, the country’s president Mohamed Siyad Barre, did not like the play, and he thought it was anti-revolution and embarrasses his decision to spend a huge amount of the nation’s wealth on sending cadres outside the country.
He summoned Hadrawi to Afisyoni, his air force headquarters. Hadrawi said, men from the national guards took him there, and he met the president sitting under a tree. The president opened the conversation with the remarks “Hadrawi, I know you are anti-revolution, but why every poetry you compose are used against us?”. Hadrawi said, “I tried to convince him, and said, we (poets) compose poetry, and then people take it and interpret it to whatever makes sense to them”. Then the president concluded the meeting by saying “ask me whatever you want, but after today, I don’t want to hear any poetry of yours that people are using against us”. Hadrawi replied by saying “whatever Allah decrees is gonna happen”.
Hadrawi continued his work and created another play called ‘Tawaawac’. The play naked the misery and the disappointments Somalis inherited from the 1960 independence, and how a handful of military officers have hijacked the nation’s hopes after getting rid of colonisers. He likened this to a scenario where people are fighting over the meat of a slaughtered she-camel that was supposed to be spared for daily milking to feed the kids and the elderly. One of the song’s lyrics that Hadrawi created for this play says:
Weligay cad quudheed
Anna qaadan maayoo
Qalanjadan faraha dheer
Wax la qaybsan maayee
This translated into something like:
I will never accept
An offer with contempt
And I will never share anything
With this long-fingers beauty
Hadrawi said, the president, especially hated these four lines above, because he thought that I was taunting him and making fun of his earlier offer of ‘ask me what you want, but stop composing poetry’.
The next thing Hadrawi knew he was snatched from his home in the middle of the night by men from the security services under direct orders from the president. He was arrested without going before a court and thrown in jail at Qansax Dheere, in the Bay region far away from his residence. When asked why they took you all the way to Qansax Dheere, while there are many jails near your residence? He replied they wanted to brainwash me and break me into submission. They said to me you will be released immediately if you ask forgiveness from the father of the revolution (meaning the president).
Hadrawi was an ‘ummah’ when replying to this demand. He said to them “know there will be three scenarios with me, I die and go to my grave, I stay in prison, or I acquire my full freedom [without fearing anyone]”. He stayed in prison for five years, and again, as usual, he was an ummah in prison by continuing his struggle against tyranny. By this time, many Somalis woke up to the cries of Hadrawi from their deep asleep and started to see the tyrannical regime for it really was.
Hadrawi was an ‘ummah’ when the civil war happened in 1988-1991 by manifestly telling the struggle leaders ‘do not replace tyranny with another. He was an ‘ummah’ after the civil war in his ‘Peace Spring’ in 2003, when he travelled on the ground from Hargeisa to Kismayo, stopping in every town between them, literally hundreds of villages.
He was an ‘ummah’ by his devouted love of literature and writing. He comprised a whole poem about the importance of writing, he said:
Qalinkaa wax suureeya
Kugu sima halkaad doonto
Saaxiib kal furan weeye
Sunto fara ku hayntiisa
Weligaa ha si deynin.
Sisin iyo ku beer muufo
lyo laanta saytuunka
Ku gotomi sungaan waarta
Iyo nabadda seeskeeda
Samo iyo ku doon heedhe
Dunidiyo sinnaanteeda
The pen that can imagine for you
And can take you where you want
It is a friend with open heart
Regularly, keep it in your hands
And never let it go
Plant it among sesame and bread
And the branches of olive
And use it to spread in the world
peace, equality and justice
In these short lines, he was an ‘ummah’, the material of philosophy ‘abstraction’ he uses here to emphasise how important is to use writing to seek peace, prosperity, justice and equality, which is nothing short of genius. He was trying to kill one stone with the two old enemies of the human race: poverty and ignorance.
Equally important, he was an ‘ummah’ when he praised the Somali women for their beauty and bravery. He was a great admirer of the Somali women, although depicting their true nature without exaggeration or embellishments. In his poem ‘Horn of Africa Girls’, he said about the Somali women:
Hablo weerar geli kara, Hablo geela dhicin kara, Hablo geesi dili kara, Gobannimona hanan kara, Hablo talada goyn kara, Garta madal ka niqi kara, Garashana iskaga mida, Quruxdana ka wada goba; Geesteenna mooyee Geyi kale ma joogaan.
Girls that can go to war
Girls that can defend the camel
Girls that can acquire honour
Girls that can make decisions,
And publicly express their opinion,
And equally have high intellects
Girls that all blessed with beauty
Except, in our region,
Can they be found in anywhere else?
The examples of the great man are many, and it is impossible to mention them all in this short article. I would advise any admire to go to his works, and they will find an encyclopedia of knowledge, that will take them a lifetime to study.
Lastly, but not least, he was an ‘ummah’ by leaving instructions on how he wished to be treated after his death. He wrote a poem called ‘will’, in which he advised people to treat his death like any other, he said.
Qofka ii duceeyoow
Rabbigay ku darajee
Qofka iga ducaystoow
Dummaddaada weeyaan.
After many passages of the poem, he pleaded with people that they should not make a fuss about his death and funeral. His grave should not be built but should be left like other graves. People should not make a shrine of his grave, nor should they over-grieve or celebrate his life. In the last few lines, he prays for those who pray for him.
Finally, you lived as an ‘ummah’ and died as an ‘ummah’, there is nothing left to say but goodbye to our beloved teacher, philosopher, poet and role model. Your body might have departed this world, but your ideas and the knowledge you left for us and humanity, are eternal. I am sure people of the other side and angels are welcoming you with roses and open arms—they are congratulating you as you have accomplished your mission here on earth, advised your people and fought bravery in the way of Allah seeking justice, and freedom and equality for all. May Allah shower you with His Forgiveness and Mercy, light up your grave, and may He elevate your status and grant you Jannatul-Firdaus. May Allah resurrect you with the prophets, the steadfast affirmers of truth and the martyrs.
“And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions (Quran 69:4)”.
“Verily we belong to Allah and verily to him do we return”.
