The firmness N and its declension effect in the Holy Quran

The aim of this research is to highlight the role of the Holy Quran throughout the five forms of the verbs (yafa'loon, tafa'loon, yafa'lan, tafa'lan, and tafa'leen) as they will be discussed later, these forms are clearly obvious in the firmness of N because they have the same declension ending of the verbs. Also, its the most apparent in the Holy Quran. The noticeable difference between the five forms of the verbs is that (yafa'loon and tafa’loon) are linked to the vowel that pronounced /u:/, both are a plural form which are used for more than two people and have the same meaning (they do). Then comes the dual forms which are (yafa’lan and tafa’lan) with an /a/, the meaning of the first one is (they do) and the second is (you do). The last form is (Tafa’leen) which is slightly different, its singular, only for feminine use, and means (you do). This form uses E pronounced as /’i:/ to highlight the uses of the feminization. Each one of these five forms have a different use. In addition to that, the first two forms that were mentioned above are the most commonly used because they indicate the importance of the discourses in every place and time. Some of the Arabic accents were contributed the importance of the discourses, also due to its mention in some of the variant readings of the Holy Quran, the hadiths (prophetic traditions), and the poem of the Arabs. Additionally, and beyond all what were mentioned, discourses were shown in the Holy Quran to denote the perfectionist of the divine message that was sent to all mankind.The aim of this research is to highlight the role of the Holy Quran throughout the five forms of the verbs (yafa'loon, tafa'loon, yafa'lan, tafa'lan, and tafa'leen) as they will be discussed later, these forms are clearly obvious in the firmness of N because they have the same declension ending of the verbs. Also, its the most apparent in the Holy Quran. The noticeable difference between the five forms of the verbs is that (yafa'loon and tafa’loon) are linked to the vowel that pronounced /u:/, both are a plural form which are used for more than two people and have the same meaning (they do). Then comes the dual forms which are (yafa’lan and tafa’lan) with an /a/, the meaning of the first one is (they do) and the second is (you do). The last form is (Tafa’leen) which is slightly different, its singular, only for feminine use, and means (you do). This form uses E pronounced as /’i:/ to highlight the uses of the feminization. Each one of these five forms have a different use. In addition to that, the first two forms that were mentioned above are the most commonly used because they indicate the importance of the discourses in every place and time. Some of the Arabic accents were contributed the importance of the discourses, also due to its mention in some of the variant readings of the Holy Quran, the hadiths (prophetic traditions), and the poem of the Arabs. Additionally, and beyond all what were mentioned, discourses were shown in the Holy Quran to denote the perfectionist of the divine message that was sent to all mankind.Le but de cette recherche est de mettre en évidence le rôle du Saint Coran à travers les cinq formes des verbes (yafa'loon, tafa'loon, yafa'lan, tafa'lan et tafa'leen) comme ils seront discutés plus tard, ces formes sont clairement évidentes dans la fermeté de N car elles ont la même terminaison de déclinaison des verbes. En outre, c'est le plus apparent dans le Saint Coran.La différence notable entre les cinq formes des verbes est que (yafa'loon et tafa'loon) sont liés à la voyelle qui prononce /u:/, les deux sont une forme plurielle qui s'utilisent pour plus de deux personnes et ont la même sens (ils le font). Viennent ensuite les formes duales qui sont (yafa’lan et tafa’lan) avec un /a/, la première signifie (ils font) et la seconde est (tu fais). La dernière forme est (Tafa'leen) qui est légèrement différente, son singulier, uniquement pour un usage féminin, et signifie (vous faites). Cette forme utilise le E prononcé comme /’i :/ pour mettre en évidence les usages de la féminisation. Chacune de ces cinq formes a une utilisation différente. En plus de cela, les deux premières formes mentionnées ci-dessus sont les plus couramment utilisées car elles indiquent l'importance des discours en tout lieu et en tout temps.Certains des accents arabes ont contribué à l'importance des discours, également en raison de sa mention dans certaines des variantes de lecture du Saint Coran, des hadiths (traditions prophétiques) et du poème des Arabes.De plus, et au-delà de tout ce qui a été mentionné, des discours ont été montrés dans le Saint Coran pour désigner le perfectionniste du message divin qui a été envoyé à toute l'humanité

CRÍMENES CONTRA LOS BIENES CULTURALES EN EL CONTEXTO DE LOS CONFLICTOS ARMADOS CONTEMPORÁNEOS

This piece addresses the problem of today’s increasing damage and destruction of cultural heritage during conflict and turmoil, especially as this is currently taking place in Syria, Egypt, Libya, Iraq and Mali, while in places like Ukraine and Serbia cultural property is at risk. At this time its focus is not on the growing number of art theft cases taking place in Western Europe and the U.S., triggered by the economic crisis, but cultural property (war) crimes in times of conflict. It must be taken into account that the concept of armed conflict in today’s context and its connection with international terrorism and counter-terrorism stretches out from the pre- to post conflict phases. This is relevant for designing and planning risk-preparedness strategies for the safe guarding of cultural heritage, preferably following national, and international legal obligations. The legalities include new developments in International Criminal Law. Aim is to give the readers an impression of the complexity of cultural property protection (CPP) as a phenomenon that, unfortunately is part of contemporary asymmetric conflicts. Throughout suggestions will be made for practical solutions and measures improving CPP. Of course there are also pure scientific outcomes that will help the topic of heritage and conflicts to become and stay part of the international heritage discourse.Este artículo aborda el problema actual del incremento del deterioro y la destrucción del patrimonio cultural en el transcurso de conflictos y tumultos, sobre todo porque esto está ocurriendo en Siria, Egipto, Libia, Iraq y Mali, mientras que en otros lugares como Ucrania y Serbia los bienes culturales están en riesgo. No se trata, por tanto, de estudiar el creciente número de casos de robo de arte que tienen lugar en Europa Occidental y los EE.UU., provocado por la crisis económica, sino analizar los delitos contra los bienes culturales en tiempos de conflicto. Hay que tener en cuenta que el concepto de conflicto armado en el contexto actual y su conexión con el terrorismo internacional y consecuentemente con el contra-terrorismo se extiende a las fases el previas y posteriores del mismo. Esto es relevante para el diseño y la planificación de estrategias de prevención del riesgo para la tutela efectiva del patrimonio cultural, siendo preferible para ello que se cumplan las obligaciones legales nacionales e internacionales. Los aspectos legales incluyen nuevos desarrollos en el Derecho Penal Internacional. El objetivo es dar a los lectores una idea de la complejidad de la protección de los bienes culturales (CPP, por sus siglas en inglés) como un fenómeno que, por desgracia, es parte de los conflictos asimétricos contemporáneos. Se propondrán sugerencias de soluciones prácticas y medidas prácticas de mejora de los CPP. Por supuesto también hay resultados científicos puros que ayudarán a que el tema del patrimonio y de los conflictos se convierta y permanezca como parte del discurso internacional sobre el patrimonio

Syria's Monuments

Syria's Monuments: their Survival and Destruction examines the fate of the various monuments in Syria (including present-day Lebanon, Jordan and Palestine/Israel) from Late Antiquity to the fall of the Ottoman Empire in the early 20th century. It examines travellers’ accounts, mainly from the 17th to 19th centuries, which describe religious buildings and housing in numbers and quality unknown elsewhere. The book charts the reasons why monuments lived or died, varying from earthquakes and desertification to neglect and re-use, and sets the political and social context for the Empire’s transformation toward a modern state, provoked by Western trade and example. An epilogue assesses the impact of the recent civil war on the state of the monuments, and strategies for their resurrection, with plentiful references and web links

Secularization and state building in the former Ottoman World

Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Political Science, 2012.Cataloged from PDF version of thesis.Includes bibliographical references (p. 250-282).Disciples of the State seeks to explain why some former Ottoman states succeeded in effectively secularizing schooling and law and regulating religion upon independence - thereby consolidating state power- whereas others did not. The bulk of the project centers on a detailed investigation of three former-Ottoman country cases: Turkey, Greece, and Egypt. The main argument is built around a comparison of the critical historical antecedents that preceded independence in these three countries. My findings suggest that when manpower for early modernizing reforms in the 19 th century was severely constrained, state-builders were more likely to employ strategies of institutional reform based on coöptation, thereby integrating religious elites into nascent state structures in a piecemeal fashion. This turbulent (and at times violent) process of integration and coöptation spawned a dynamic of differential growth that severely weakened religious institutions. When religious institutions were weakened in this way in the 19 th century, it became possible for states to exert full control over the religious establishment upon independence, producing what we consider today to be successful "secular revolutions". I find that this dynamic played out in places as different as Greece and late Ottoman Turkey. Conversely, when manpower for modernizing reforms was more readily available (often as a result of colonial occupation) state-building strategies took a different form. Instead of coöptating religious actors, state-builders created new sets of "parallel" disciplinary institutions that largely excluded traditional elites. In this context, rather than sharing expertise, religious institutions became largely insulated from the state, re-entrenched themselves, and grew in size over the late 19th and early 20th century. Upon independence, founding regimes thus inherited a deeply fractured system of disciplinary control making "secular revolutions" much more difficult to impose. I find the that this dynamic characterized state-building trajectories in Egypt.by Kristin Elisabeth Fabbe.Ph.D

Ciencia y civilización: la expedición de Bonaparte y el Egipto moderno

Tesis doctoral inédita, leída en la Universidad Autónoma de Madrid, Facultad de Filosofía y Letras, Departamento de Lingüística. Fecha de lectura: 14-07-9