UNESCO Adds Sharjah's Faya Palaeolandscape as Sole Arab World Heritage Site in 2025
The United Nations cultural agency UNESCO has added Sharjah's Faya Palaeolandscape to its prestigious World Heritage List, marking the United Arab Emirates' second World Heritage site and the only Arab site to be inscribed in 2025.
The announcement came during the 47th session of the World Heritage Committee in Paris. The site, located in the central region of Sharjah, is recognized for its exceptional archaeological significance, offering key insights into early human habitation in arid environments. Evidence from the site dates back more than 210,000 years.
Faya's inclusion under the 'Cultural Landscape' category highlights its importance in tracing early human migration and evolution, particularly the Arabian Peninsula's role in the broader narrative of human dispersal from Africa. The discovery of ancient stone tools and 18 archaeological layers has reshaped scientific understanding of prehistoric life in Southeast Arabia.
Her Excellency Sheikha Bodour bint Sultan Al Qasimi, who served as the official ambassador for the nomination, accepted the recognition on behalf of the UAE and Sharjah. 'The inscription of the Faya Palaeolandscape affirms Sharjah's contribution to the cradle of early human history,' she said, adding that the findings at Faya stand as a testament to the ingenuity of early human communities.
This achievement follows more than three decades of research and excavation led by the Sharjah Archaeology Authority, in collaboration with global academic institutions including the University of Tübingen and Oxford Brookes University. The work has been integral to UNESCO's Human Evolution, Adaptations, Dispersals and Social Developments (HEADS) program since 2014.
'This inscription is the culmination of scientific rigor, cultural stewardship, and international cooperation,' said Eisa Yousif, Director-General of the Sharjah Archaeology Authority. 'Faya now belongs to all the peoples of the world, just as it did more than 210,000 years ago.'
The UAE and Sharjah have committed to a long-term conservation and management plan (2024–2030) that prioritizes sustainable tourism, ongoing research, and education, in alignment with UNESCO's standards.
There are currently 96 UNESCO World Heritage Sites across 18 Arab countries. With this addition, the World Heritage List now includes 1,226 properties of outstanding universal value in 168 nations.
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Al-Ahram Weekly
a day ago
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Translating logic and hunting poems - Culture - Al-Ahram Weekly
The Library of Arabic Literature published by New York University Press in Abu Dhabi celebrated its tenth anniversary two years ago with events designed to reflect on the past successes and future directions of this remarkable series of translations from mostly classical Arabic literature into modern English. Speaking to the Al-Ahram Weekly in a 2018 interview, the editors said that 'the series is aimed at the general reader who may not know anything at all about Arabic literature or Arab-Islamic civilisation… [and is] intended to reach out directly to this readership, requiring of readers as little effort and occasioning them as little cultural and intellectual anxiety as possible in order to enjoy our books.' It has produced dozens of works of classical Arabic literature in hardback editions featuring newly edited Arabic texts and facing English translations. Many of these have been republished in English-only paperback versions aimed at readers not requiring the original Arabic texts and the scholarly annotations, the intention being eventually to produce English-only paperbacks of all the books. 'Our editions of the Arabic texts are aimed to reach out to readers of Arabic. These editions are authoritative, but they are not burdened with excessive annotation. All our translations will in due course appear in English-only paperback versions. We also produce PDF files of our Arabic texts and make them available on the Library's Arabic Website,' the editors told the Weekly, adding that the series aims to meet the requirements of multiple constituencies, from scholars to classroom use to interested general readers. It has established itself as including go-to English versions of sometimes hard-to-find classical Arabic texts in the same way that the well-known Loeb series has done for classical Greek and Latin texts with their facing English translations. Many readers of the Weekly will have followed the Library of Arabic Literature since its inception a dozen or so years ago. Even more will have been grateful for the opportunities it has provided to read intriguing works of early modern Egyptian literature in English translation. Roger Allen's translation of What Isa ibn Hisham Told Us by the early 20th-century Egyptian journalist Muhammad al-Muwaylihi appeared in the series in 2018, for example, allowing contemporary readers access to this satirical account of Cairo. Humphrey Davies's translation of the 17th-century writer Yusuf al-Shirbini's Brains Confounded by the Ode of Abu Shaduf Expounded appeared in the series in 2019, with this satirical work pitting Egypt's rural population against its urban residents and including a scholarly commentary on a poem supposedly written by a peasant named Abu Shaduf. The Library has since returned to the mediaeval period, including by publishing new translations of works like the 13th-century scholar Najm al-Din al-Katibi's The Rules of Logic, a textbook for use in schools, and the 'hunting poems,' published as A Demon Spirit, of the 8th-century Abbasid poet Abu Nuwas. Both books contain introductions setting the works in the context of their time and containing useful hints about how modern English-speaking readers might approach them. While the poems of Abu Nuwas make significant demands on the reader – and of course also the translator – owing to their employment of elaborate and highly metaphorical language, curiously the demands of al-Katibi's textbook are in some ways more straightforward. His discussion of what is essentially post-Aristotleian logic will be intelligible to anyone familiar with the basics of the traditional subject, even if for modern readers his formulations are challenging. Hunting poems: The 8th-century Abbasid poet Abu Nuwas ('the one with the curly hair') has quite a reputation in Arabic letters, and James Montgomery, Professor of Arabic Literature at Cambridge University in the UK and the translator of the 'hunting poems' (tardiyyat), begins by reviewing it for contemporary readers. Abu Nuwas, he says, 'heretic, countercultural icon, brigand, court jester… ritual clown [and] justified sinner,' was 'arguably the greatest poet of the Arabic language' and at the very least was a virtuoso in the Abbasid poetic genres of 'panegyrics (madih), reunciant poems (zuhdiyyat), lampoons (hija), hunting poems, wine poems (khamriyyat), love poems (ghazaliyyat), and transgressive verse (mujun).' Produced for the entertainment of the Abbasid elite – Abu Nuwas was a kind of court companion of the Caliphs Haroun al-Rashid and Al-Amin – his poetry 'never fails to delight, surprise, and excite,' Montgomery says, adding that 'what is most striking is its apparent effortlessness and the naturalness of its Arabic, despite the deployment of the full panoply of the new rhetorical style known as badi,' meaning 'modern' or even 'modernist.' Abu Nuwas's poetry is occasional, he adds, in the sense that it must be imagined as having been written for specific occasions to entertain the poet's aristocratic audience. Perhaps for those coming to the poetry from an Anglophone background, a comparison might be made to the work of the early 17th-century English poet John Donne, also a master of transgression and a writer of self-consciously 'modern' poems for a coterie audience. Montgomery has translated some 120 of Abu Nuwas's hunting poems including some of uncertain attribution. Most of them are short, perhaps a couple of stanzas long, and they are written in a highly charged poetic language. For those opening the book for the first time and wondering what makes a 'hunting' poem, Montgomery provides a useful explanation. The hunting poems are not descriptions of the act of hunting itself but instead are occasioned by it. Hunting of various kinds, always with animals such as dogs or hawks, was a favourite activity of the Abbasid elite for whom Abu Nuwas wrote his poems. He specialised in elaborate verbal pictures of the animals employed in the hunt, and one can imagine some of his poems being dedicated to prize specimens. Hunting was an occasion for ritualised display, Montgomery says, and at least for its human participants it does not seem to have involved much physical effort. For those whose idea of hunting, particularly hunting with dogs, is drawn from English foxhunting, Abbasid hunting seems to have been a rather sedentary affair, though not for the hunted animals. It mostly took place in the grounds of monasteries, where the human hunters would walk or ride about until prey broke ground, after which they would unleash hawks, dogs, or even cheetahs to bring it down. Abu Nuwas's hunting dogs are described as straining at the leash, their bodies tensed with expectation and nerves and muscles working together to leap upon their prey. 'The eye exults in his beauty,' Abu Nuwas writes of one hunting dog. 'The bright blaze / on his head, his white forelegs, fire-stick / thin, his long cheek, his scissor bite.' Of another, he writes of it 'pulling on the leash / like a lunatic terrified of needles / bolting from a doctor.' There is a rather jokey poem about a spider, also engaged in a form of hunting – 'this thing, this mean and despicable trifle / the colour of dark, muddy water, with its tiny back and chest … faster than a wink / or waking with a jolt, this thing scurries about / like a heady wine sprouting from an amphora / when broached.' Rules of logic: Najm al-Din al-Katibi's The Rules of Logic (Al-Risala Al-Shamsiyya), translated by Cambridge Arabist Tony Street, takes readers out of the entertainments of the Abbasid court and into the more earnest environment of the madrassas, the mediaeval Arab schools whose curriculum of philosophy and religion was in some ways similar to their equivalents in Europe. Aristotle was the philosopher most studied in the mediaeval European schools, and he was also the basis for the philosophical parts of the mediaeval madrassa curriculum in the Arab world, though as Street suggests this was Aristotle filtered through the work of the Islamic commentators. If one man can be described as having invented logic, broadly speaking the study of argument, it was Aristotle, and Aristotle's description of the field, inspiring the mediaeval logicians in both the Islamic and the European world, survived more or less unchanged until the last century when logic was developed for modern needs and almost completely rewritten by 20th-century logicians. Al-Katibi's Rules of Logic refers to the logic established by Aristotle, modified, in the Islamic case, by Ibn Sina (Avicenna), and he begins with subjects and predicates of various types that provide the traditional groundwork for logical analysis. From there, following Aristotle, he moves onto the syllogism, attempting some classification of its different types with a view to establishing valid and invalid arguments. The treatise is divided into three parts, the first on terms and expressions, the second on propositions or sentence types, and the third on syllogisms and the rules of argument. Only if the premises are true can the conclusion of a syllogism be true, and al-Katibi sets out six forms of true proposition including those true by definition and those true by experience. He adds propositions true by 'intuition' and by 'widespread agreement,' while noting that experience, intuition, and consensus cannot yield certain knowledge. Only a syllogism taking propositions of these types as its premises can come close to yielding a true conclusion, he says, adding a list of uncertain propositions that people may nevertheless use in argument. These include 'endoxic' propositions –statements taken as true because it is convenient to do so – received propositions – arguments from authority – and suppositional propositions –jumping to conclusions. A syllogism 'built on these kinds of premises is called rhetoric,' he says, whose aim is to 'exhort the hearer' and does not have truth as its goal. As for propositions whose truth value is indeterminate – he gives the example of 'wine is liquid ruby' – their only value is in poetry. Propositions that claim to be true neither by definition nor by experience – his example is 'beyond the world is a limitless void' – are either false or meaningless. An argument built on such premises 'is called sophistry, and its goal is to silence or deceive an opponent.' Street says that while it can never be known why logic became a core subject of the mediaeval madrassas, 'there can be no doubt that [its] utility for analysing and justifying legal reasoning was a major consideration.' Even if some religious scholars 'regarded the broader logical tradition with suspicion,' owing to its non-religious origin, 'they were prepared to include the Rules among texts unobjectionable to pious concerns.' 'Few of the Rules's readers went on to formulate knowledge-claims in the propositional forms listed in the Rules,' he says, 'and still fewer went on to deduce new knowledge-claims using the inference-schemata' provided by al-Katibi. 'But all would have come away… with an appreciation of the many pitfalls of building an argument in natural language.' Abu Nuwas, A Demon Spirit: Arabic Hunting Poems, trans. James Montgomery, pp 432, Najim al-Din al-Katibi, The Rules of Logic, trans. Tony Street, pp179, both New York: New York University Press, 2024 * A version of this article appears in print in the 6 August, 2025 edition of Al-Ahram Weekly Follow us on: Facebook Instagram Whatsapp Short link:
Al-Ahram Weekly
25-07-2025
- Al-Ahram Weekly
Abu Mena removed from Danger List - Heritage - Al-Ahram Weekly
The ancient Christian site of Abu Mena near Alexandria has been removed from the UNESCO List of World Heritage in Danger. In a historic move reflecting Egypt's commitment to cultural heritage preservation, the UN cultural agency UNESCO's World Heritage Committee in its 47th session in Paris has officially removed the ancient site of Abu Mena from its In Danger List, marking the successful culmination of years of dedicated restoration and protection efforts. Situated in the desert of Borg Al-Arab southwest of Alexandria, Abu Mena, a testament to centuries of history and spiritual significance, is one of Egypt's most important early Christian archaeological sites and a once-thriving pilgrimage centre dating back to the late Roman and Byzantine periods. After more than two decades on UNESCO's World Heritage in Danger List, due to rising groundwater levels that threatened its structural integrity, the site has now been restored to stability through an ambitious national project. The international recognition of this signalled by the site's removal from the In Danger List not only celebrates Egypt's commitment to safeguarding its cultural legacy but also sets a precedent for the sustainable preservation of threatened heritage sites around the world. The site was inscribed on the UNESCO World Heritage List in 1979 in recognition of its Outstanding Universal Value (OUV) as well as its cultural and religious significance. However, it was added to the List of World Heritage in Danger in 2001 due to a rising water table caused by agricultural development in the surrounding area. The excessive groundwater threatened the fragile foundations of the mudbrick and limestone structures, leading to significant deterioration and collapse. In response to the site's deteriorating condition, a comprehensive and multi-phase conservation project was launched in 2019 by former minister of tourism and antiquities Khaled El-Enany who inaugurated its completion in 2022. The Groundwater Lowering Project breathed new life into Abu Mena, ensuring its preservation for generations to come and making it ready to be removed from the In Danger List. The efforts included advanced hydrological studies, the installation of modern drainage systems to lower the groundwater levels, and the stabilisation and restoration of key architectural elements. The project also saw enhanced cooperation with local communities, environmental agencies, and experts in heritage conservation. These efforts were not only aimed at saving the site from physical damage, but also at creating a sustainable framework for its long-term protection and integration into Egypt's cultural tourism landscape. The project was carried out by the Ministry of Tourism and Antiquities in collaboration with both the ministries of water resources and irrigation and agriculture and land reclamation as well as the Alexandria governorate with a budget of LE50 million funded by the Supreme Council of Antiquities (SCA). It includes the execution of a collection of 69 water trenches of 35 to 50 metres deep, where 12 are located around the burial of St Abu Mena while the other 57 were dug around the whole site. Pumping pipes some 6,000 metres long were also extended on site, connecting the new trenches and electromechanical work to the control system to follow up on the level of the groundwater inside each trench. The sewage drains located on site and those found in the surrounding area were cleared, while the irrigation system for agricultural land around the archaeological area was converted to a drip irrigation system, which led to the reduction of the groundwater problem in the area. The western wall surrounding the basilica was restored and all the architectural elements of the basilica, church, and burial were repaired in their original location. Meanwhile, the fine restoration of the basilica's walls, decoration, and the main entrance was completed. The facility management of the site was upgraded, said Bassem Ibrahim, supervisor of the Department for Archaeological Sites at the SCA, and signs were installed in collaboration with the Alexandria governorate along the roads leading to the city to facilitate reaching the site. In collaboration with UNESCO, indicative, explanatory, and guide panels were installed along with a map of the site in addition to information in Arabic and English. The work also involved extending various services for visitors, such as installing restrooms, sunshades, benches, and rubbish bins designed for recycling, The site was made accessible for people with special needs. REPORT: After the inauguration of the project in 2022, the Ministry of Tourism and Antiquities provided UNESCO with a report on the state of preservation of the Abu Mena site, including the efforts undertaken in terms of corrective measures at the site, in preparation for submitting an official request to remove it from the World Heritage in Danger List. The report included an explanation of the groundwater lowering project and an integrated management plan for the site for the first time since it was inscribed on the World Heritage List in 1979. The plan included proposals to identify dangers, amend the boundaries of the archaeological site, and carry out preservation and restoration. It asked for a monitoring mission to be sent from the World Heritage Centre to inspect the site in preparation for its removal from the List of World Heritage in Danger. In February 2025, the monitoring mission arrived at Abu Mena and inspected the archaeological site. During the recently held session of the World Heritage Committee, the 2025 Joint Reactive Monitoring Mission report by the World Heritage Centre and the International Council on Monuments and Sites (ICOMOS) was reviewed. The report welcomed Egypt's efforts in implementing the corrective measures at the site, particularly the consolidation of its archaeological features and the establishment of a monitoring system to stabilise the ground water table, the efficacy of which has been confirmed through continuous periodic measurements and confirmed by the 2025 joint World Heritage Centre/ICOMOS Reactive Monitoring Mission. The report praised the Egyptian government's comprehensive efforts to implement all the previously recommended corrective measures, confirming that the Desired State of Conservation for Removal (DSOCR) had been fully achieved. In recognition of this success, the committee congratulated Egypt and endorsed the site's removal from the In Danger List, underscoring the country's commitment to protecting its cultural heritage in accordance with international standards. Sherif Fathy, the minister of tourism and antiquities, hailed the decision as a major achievement and a reflection of the state's dedication to protecting its archaeological treasures. He noted that the success at Abu Mena adds to Egypt's growing record in the field of cultural heritage preservation and strengthens its leadership within the international heritage community. 'This achievement reflects the deep partnership between Egypt and UNESCO and our shared responsibility to preserve World Heritage for future generations,' Fathy said. He also extended his congratulations to Pope Tawadros II, pope of Alexandria and patriarch of the See of St Mark, in recognition of his supportive role and the contributions of the Coptic Church to the success of the project. Mohamed Ismail Khaled, secretary-general of the SCA, said that the World Heritage Committee's decision to remove Abu Mena from the List of World Heritage in Danger represents a strong international endorsement of Egypt's commitment to heritage preservation and its successful implementation of corrective measures. These included the structural reinforcement of key archaeological elements and the development of a dedicated groundwater management system, measures whose effectiveness was confirmed through continuous monitoring and validated in the mission report issued in 2025. Khaled reiterated Egypt's continued dedication to preserving the site's integrity through regular updates to its conservation strategy, in close coordination with international advisory bodies and by ensuring the allocation of necessary resources and maintaining open channels of communication with the UNESCO World Heritage Centre. He expressed his sincere appreciation to the World Heritage Centre for its ongoing support and trust and welcomed the committee's decision as a milestone in the protection of one of Egypt's most significant Christian archaeological sites. He also acknowledged the crucial role played by the Foreign Ministry, the UNESCO Regional Office in Cairo, and the collective efforts of all those involved in the project, including archaeologists, conservators, experts, technicians, and workers, whose professionalism and dedication made the achievement possible. In its statement to the World Heritage Committee, the Egyptian delegation remarked that 'this decision is the culmination of decades of hard work by Egyptian experts, local communities, and UNESCO. It restores dignity to a site that embodies our shared sacred heritage. We owe this achievement to the visionary and effective support of the UNESCO Regional Office in Cairo, whose technical guidance and capacity-building were indispensable.' It further stated that 'this moment stands as a clear demonstration of how international cooperation, anchored in local engagement and scientific expertise, can safeguard humanity's cultural landmarks, particularly in the Arab region and Africa, for future generations.' On its Facebook page, the UNESCO Regional office in Cairo celebrated the removal of Abu Mena from the In Danger List and described it as 'a landmark achievement for Egypt and the UNESCO Regional Office in Cairo'. 'This remarkable achievement is the result of nearly two decades of dedicated technical support, strategic guidance, and capacity building led by the UNESCO Regional Office in Cairo and a model of effective international cooperation rooted in strong national ownership,' it said. 'We proudly celebrate this moment of national pride, global solidarity, and the successful collaboration between Egypt and the UNESCO Regional Office in Cairo.' ABU MENA: The Abu Mena site was one of the great centres of pilgrimage in Egypt from the fifth to seventh centuries CE. Thousands of people came from all over the Christian world seeking the site's reputed healing powers. Pilgrims took home sacred water in tiny pottery ampoules (shaped like two-handled jars and stamped with the figure of the saint between two camels) or oil from the lamp that burned before the tomb. Bishop Badawes Avamena, responsible for antiquities at the Abu Mena Monastery, said that Abu Mena was a soldier-saint who had died a martyr's death. His cult gained popularity when, according to legend, his body was placed on a camel and borne inland to be buried. At a certain spot the camel refused to move further, a sign taken as divine revelation that he should be buried there. Wind-blown sand eventually covered the tomb, and no trace was left. Some centuries later, a shepherd observed that a sick lamb that crossed the spot immediately became well. When the remains of the saint were discovered, a church was built over his grave. The reputation of the place spread far and wide. Pilgrims came in scores, and the stories of the wondrous cures that they carried home attracted more pilgrims. Soon the original church was too small to accommodate the number of visitors, and the Roman Emperor Arcadius (395-408 CE) built another church, to which the saint's relics were transferred. Subsequent emperors erected other buildings, and eventually the site's Great Basilica was built, to which thousands of pilgrims flocked from as far afield as England, France, Germany, Spain, and Turkey. Cures were attributed to the therapeutic effects of the water, which came from springs in limestone rocks (they have since dried up) and baths were built flanking the church. When the Roman emperor Constantine the Great's only daughter, who suffered from leprosy, was reputedly healed at Abu Mena, the fame of the site spread further throughout the Roman world. A great city grew up, flourished, and eventually disappeared. The famed city written up by classical writers was thought to be legendary until in 1961 the German Archaeological Institute excavated the area under the direction of archaeologist Peter Grossman and discovered one of the largest and most ancient pilgrimage sites in the world. The ruins cover an area one km square where the main colonnaded pilgrimage route of the early Christians has been identified. It had shops and workshops to the left and right, leading to the Church of the Martyr, built during the era of the Byzantine emperor Justinian (528-565 CE). The ruins suggest that the pilgrims gathered in a great square surrounded by hostels. There, monks could take care of the sick who came to the shrine to be healed. There are also the ruins of two large bathhouses and wells. A new monastery has now been built at the site, its lofty surrounding walls and twin towers situated no more than 500 metres from the ancient site. * A version of this article appears in print in the 24 July, 2025 edition of Al-Ahram Weekly Follow us on: Facebook Instagram Whatsapp Short link:
See - Sada Elbalad
25-07-2025
- See - Sada Elbalad
Discovery of a Mural Depicting Christ Healing the Sick in Egypt's Kharga Oasis
Ali abo deshish The Egyptian archaeological mission from the Supreme Council of Antiquities, working in the area of Ain el-Kharab in the Islamic and Coptic Antiquities zone of Kharga Oasis in the New Valley Governorate, has uncovered the remains of the main residential city of Kharga Oasis. The discovery dates back to the transitional period from paganism to Christianity. Minister of Tourism and Antiquities, Mr. Sherif Fathy, stated that the discovery reflects the richness and diversity of Egypt's ancient civilization during pivotal and influential historical periods. He emphasized that the find enhances our understanding of Egypt's religious transformation and highlights the cultural and religious tolerance that characterized Egyptian heritage. The minister also reaffirmed the ministry's full support for archaeological missions across the country and praised the achievements of Egyptian teams in strengthening Egypt's position on the global cultural tourism map. Dr. Mohamed Ismail Khaled, Secretary-General of the Supreme Council of Antiquities, stressed the significance of the discovery, as it sheds light on an important phase in the history of Kharga Oasis — the early Coptic period in Egypt. He emphasized the historical importance of Egypt's western oases as centers of religious and social life across different eras. The mission uncovered the remains of an entire city, including residential buildings made of mudbrick with some walls covered in plaster, service areas with ovens for daily use, mudbrick storage facilities, and large pottery jars embedded in the ground for storing grains and food. A variety of artifacts were also found, including ostraca, pottery vessels, stone and glass fragments, and several burials. Most notably, a mural depicting Christ healing a sick person was discovered. Dr. Seham Ismail, Director-General of Kharga Antiquities and head of the mission, added that remains of two churches were also uncovered. One of them, built in the basilica style from mudbrick, includes stone foundation remains indicating it once had a large central hall with two side aisles separated by three square columns on each side. To the south of the church lies a cluster of service buildings. The second church is smaller, rectangular in shape, and surrounded by the remains of seven external columns. Some of its interior walls are adorned with Coptic inscriptions. To its west, additional service buildings were discovered. She noted that most of the structures uncovered during previous excavation seasons show that the site was used across several historical periods. Roman-era buildings were repurposed during the early Coptic period and again in the Islamic period. read more New Tourism Route To Launch in Old Cairo Ahmed El Sakka-Led Play 'Sayidati Al Jamila' to Be Staged in KSA on Dec. 6 Mandy Moore Joins Season 2 of "Dr. Death" Anthology Series Don't Miss These Movies at 44th Cairo Int'l Film Festival Today Amr Diab to Headline KSA's MDLBEAST Soundstorm 2022 Festival Arts & Culture Mai Omar Stuns in Latest Instagram Photos Arts & Culture "The Flash" to End with Season 9 Arts & Culture Ministry of Culture Organizes four day Children's Film Festival Arts & Culture Canadian PM wishes Muslims Eid-al-Adha News Israeli-Linked Hadassah Clinic in Moscow Treats Wounded Iranian IRGC Fighters Arts & Culture "Jurassic World Rebirth" Gets Streaming Date News China Launches Largest Ever Aircraft Carrier Videos & Features Tragedy Overshadows MC Alger Championship Celebration: One Fan Dead, 11 Injured After Stadium Fall Lifestyle Get to Know 2025 Eid Al Adha Prayer Times in Egypt Arts & Culture South Korean Actress Kang Seo-ha Dies at 31 after Cancer Battle Business Egyptian Pound Undervalued by 30%, Says Goldman Sachs Sports Get to Know 2025 WWE Evolution Results News "Tensions Escalate: Iran Probes Allegations of Indian Tech Collaboration with Israeli Intelligence" News Flights suspended at Port Sudan Airport after Drone Attacks
