UMass Dartmouth Acceptance Rate, SAT/ACT Scores, GPA

The University of Massachusetts Dartmouth is a public research university with an acceptance rate of 78%. One of the schools in the five-campus University of Massachusetts system, UMass Dartmouth is located in North Dartmouth, Massachusetts. The expansive 710-acre main campus sits on the south coast of the state between Providence and Newport, Rhode Island. UMass Dartmouth also has satellite campuses in nearby New Bedford and Fall River. The university has a student / faculty ratio of 16-to-1 and an average class size of 25 students. The UMass Dartmouth Corsairs compete in the NCAA Division III Little East Conference, the Massachusetts State Collegiate Athletic Conference, and the Great Northeast Athletic Conference. Considering applying to the University of Massachusetts Dartmouth? Here are the admissions statistics you should know, including average SAT/ACT scores and GPAs of admitted students. Acceptance Rate During the 2017-18 admissions cycle, UMass Dartmouth had an acceptance rate of 78%. This means that for every 100 students who applied, 78 students were admitted, making UMass Dartmouths admissions process somewhat competitive. Admissions Statistics (2017-18) Number of Applicants 8,697 Percent Admitted 78% Percent Admitted Who Enrolled (Yield) 21% SAT Scores and Requirements The University of Massachusetts Dartmouth requires that most applicants submit either SAT or ACT scores. During the 2017-18 admissions cycle, 96% of admitted students submitted SAT scores. SAT Range (Admitted Students) Section 25th Percentile 75th Percentile ERW 490 600 Math 500 590 ERW=Evidence-Based Reading and Writing This admissions data tells us that most of UMass Dartmouths admitted students fall within the  bottom 29% nationally  on the SAT. For the evidence-based reading and writing section, 50% of students admitted to UMass Dartmouth scored between 490 and 600, while 25% scored below 490 and 25% scored above 600. On the math section, 50% of admitted students scored between 500 and 590, while 25% scored below 500 and 25% scored above 590. Applicants with a composite SAT score of 1190 or higher will have particularly competitive chances at UMass Dartmouth. Requirements UMass Dartmouth does not require the optional SAT writing section. Note that the University of Massachusetts Dartmouth participates in the scorechoice program, which means that the admissions office will consider your highest score from each individual section across all SAT test dates. At UMass Dartmouth, SAT Subject tests are not required. Note that beginning with the 2019-2020 admission cycle, students with a 3.0 GPA or higher may choose to apply test-optional for certain programs at UMass Dartmouth. Applicants to the Charlton College of Business, College of Visual Performing Arts, or College of Arts Sciences (with the exception of Biology and Chemistry which require test scores) may apply test-optional. ACT Scores and Requirements The University of Massachusetts Dartmouth requires that most applicants submit either SAT or ACT scores. During the 2017-18 admissions cycle, 6% of admitted students submitted ACT scores. ACT Range (Admitted Students) Section 25th Percentile 75th Percentile English 20 31 Math 20 26 Composite 19 26 This admissions data tells us that most of UMass Dartmouths admitted students fall within the bottom 46% nationally  on the ACT. The middle 50% of students admitted to UMass Dartmouth received a composite ACT score between 19 and 26, while 25% scored above 26 and 25% scored below 19. Requirements Note that UMass Dartmouth does not superscore ACT results; your highest composite ACT score will be considered. UMass Dartmouth does not require the optional ACT writing section. Note that beginning with the 2019-2020 admission cycle, students with a 3.0 grade point average or higher may choose to apply test-optional for certain programs at UMass Dartmouth. Applicants to the Charlton College of Business, College of Visual Performing Arts, or College of Arts Sciences (with the exception of Biology and Chemistry which require test scores) may apply test-optional. GPA In 2018, the average high school GPA of University of Massachusetts Dartmouths incoming freshmen class was 3.25. This data suggests that most successful applicants to UMass Dartmouth have primarily B grades. Admissions Chances The University of Massachusetts Dartmouth, which accepts over three-quarters of applicants, has a somewhat selective admissions. However, UMass Dartmouth also has a  holistic admissions  process and admissions decisions are based on much more than numbers. A  strong application  essay  and glowing (optional) letters of recommendation  can strengthen your application, as can participation in  meaningful extracurricular activities  and a  rigorous course schedule.  Students with particularly compelling stories or achievements can still receive serious consideration even if their grades and scores are outside UMass Dartmouths average range. Find out how you compare to accepted students, see the real-time graph, and calculate your chances of getting in with a free Cappex account. If You Like UMass Dartmouth, You May Also Like These Schools University of VermontSuffolk UniversityBoston UniversityBrown UniversityUniversity of New HampshireBoston CollegeRoger Williams UniversityUniversity of Massachusetts Boston All admissions data has been sourced from the National Center for Education Statistics and University of Massachusetts Dartmouth Undergraduate Admissions Office.

Body Positivity Argumentative Essay - 1201 Words

â€Å"The Negatives of Body Positivity† â€Å"Love your curves!† â€Å"You go, girl!† â€Å"Don’t let the haters get to you, sweetie.† These are just some of the comments I stumble upon on someone’s body positive Instagram post. The post is often a photo of the said person - be it a selfie or a full body photo - along with hashtags such as â€Å"#bodypositivity,† â€Å"#loveyourself,† â€Å"#bodyacceptance,† and other hashtags along those lines. It also isn’t uncommon for me to come across body positive articles by media outlets like Buzzfeed or Huffington Post on my timeline, with headlines such as â€Å"X Star is a Huge Inspiration for the Body Positive Movement† or â€Å"X Star Opens Up about Body Positivity† appearing more frequently on my news feed. People are starting to talk†¦show more content†¦Part of the Body Positivity culture also includes the comments that accompany these Body Positivity posts - about how one should keep doing what he/she is doing, and how that said person shouldn’t listen to body shamers. The movement has become mainstre am, but is the movement really as good as it sounds? The movement doesn’t sound bad at all. However, underneath that thin veneer of inspirational messages lies the true nature of the movement and the problems that arise with it. First, the Body Positivity Movement has the tendency to be exclusive. When scrolling down the body positivity tag on websites, majority of the posts you see feature plus sized women. It’s rare that one will come across a body positivity tag with a photo of a skinny or muscular or average sized body, and it’s even rarer to see the tag accompanied with a photo of a man. If body positivity is supposedly for everyone, why is it that we don’t see enough of average sized or skinny women, and men? Why is it that the photos that accompany media articles about body positivity are mostly photos of overweight or obese women? There shouldn’t be any exclusivity within the movement, because where there is exclusivity, there is a tendency to bash those who aren’t included - which then leads to my second point. Next, there is the matter of â€Å"skinny shaming,† which, according to urbandictionary,Show MoreRelatedThe Pop Star Of Hip Hop Sensation1150 Words   |  5 PagesMinaj and Lady Gaga’s characteristic that they both are feminist pop star. They look at things from the perspective of progressive women and express in their own ways. Their colours aren’t one off its commonly seen in their oeuvres. In particular this essay will look at the relationship between their music videos, interviews and lyrics and feminism. Feminism is a political and social movement. Feminism is about changing the way and has always fought to make sure that people see male and female rightsRead MoreDeveloping Management Skills404131 Words   |  1617 PagesMachiavellianism Scale—MACH IV 536 SKILL LEARNING 538 Leading Positive Change 538 Ubiquitous and Escalating Change 539 The Need for Frameworks 539 Tendencies Toward Stability 540 A Framework for Leading Positive Change 542 Establishing a Climate of Positivity 544 Creating Readiness for Change 550 Articulating a Vision of Abundance 553 Generating Commitment to the Vision 557 Institutionalizing the Positive Change 562 SKILL ANALYSIS 568 Cases Involving Leading Positive Change 568 Corporate Vision StatementsRead MoreStephen P. Robbins Timothy A. Judge (2011) Organizational Behaviour 15th Edition New Jersey: Prentice Hall393164 Words   |  1573 Pageson Social Networking †¢ New section on Persuasive Communication strategies †¢ Discussion of how to fra me messages for maximum impact †¢ Discussion of the effects of authority, expertise, and liking on communication effectiveness †¢ Updated discussion of body language in communication †¢ Introduces new ideas about the effects of electronic communications †¢ New Point–Counterpoint (Social Networking Is Good Business) †¢ New An Ethical Choice (The Ethics of Gossip at Work) †¢ New Case Incident (Using Social Media

Arabic Literature Free Essays

Arabic literature Main article:  Arabic literature Main article:  Literature of Morocco Ibn Tufail  (Abubacer) and  Ibn al-Nafis  were pioneers of the  philosophical novel. Ibn Tufail wrote the first fictional Arabic  novel  Hayy ibn Yaqdhan  (Philosophus Autodidactus) as a response to  al-Ghazali’s  The Incoherence of the Philosophers, and then Ibn al-Nafis also wrote a novel  Theologus Autodidactus  as a response to Ibn Tufail’s  Philosophus Autodidactus. Both of these narratives had  protagonists(Hayy in  Philosophus Autodidactus  and Kamil in  Theologus Autodidactus) who were  autodidactic  feral children  living in seclusion on adesert island, both being the earliest examples of a desert island story. We will write a custom essay sample on Arabic Literature or any similar topic only for you Order Now However, while Hayy lives alone with animals on the desert island for the rest of the story in  Philosophus Autodidactus, the story of Kamil extends beyond the desert island setting in  Theologus Autodidactus, developing into the earliest known  coming of age  plot and eventually becoming the first example of a  science fictionnovel. 17][18] Theologus Autodidactus, written by the  Arabian  polymath  Ibn al-Nafis  (1213–1288), is the first example of a science fiction novel. It deals with various science fiction elements such as  spontaneous generation,  futurology, the  end of the world and doomsday,resurrection, and the  afterlife. Rather than giving supernatural or mythological explanations for these events, Ibn al-Nafis attempted to explain these plot elements using the  scientific knowledge  of  biology,  astronomy,  cosmology  and  geology  known in his time. His main purpose behind this science fiction work was to explain  Islamic  religious teachings in terms of  science  and  philosophy  through the use of fiction. [19] A  Latin  translation of Ibn Tufail’s work,  Philosophus Autodidactus, first appeared in 1671, prepared by  Edward Pococke  the Younger, followed by an English translation by  Simon Ockley  in 1708, as well as  German  and  Dutch  translations. These translations later inspired  Daniel Defoe  to write  Robinson Crusoe, regarded as the  first novel in English. 20][21][22][23]  Philosophus Autodidactus  also inspired  Robert Boyle  to write his own philosophical novel set on an island,  The Aspiring Naturalist. [24]  The story also anticipatedRousseau’s  Emile: or, On Education  in some ways, and is also similar to  Mowgli’s story in  Rudyard Kipling’s  The Jungle Book  as well as  Tarzan’s story, in that a baby is aband oned but taken care of and fed by a mother  wolf. [citation needed] Among other innovations in Arabic literature was  Ibn Khaldun’s perspective on chronicling past events—by fully rejecting supernatural explanations, Khaldun essentially invented the scientific or sociological approach to history. citation needed] Islam [100 A. D. to 1500] 1. God’s revelations were first received around 610 by the prophet Muhammad, whose followers later collected them into the Koran, which became the basis for a new religion and community known today as Islam. 2. Though most of the pre-Islamic literature of Arabia was written in verse, prose became a popular vehicle for the dissemination of religious learning. 3. As its title â€Å"the Recitation† suggests, the Koran was made to be heard and recited; because it is literally the word of God, Muslims do not accept the Koran in translation from Arabic. . Although Persian literature borrowed from Arabic literary styles, it also created and enhanced new poetic styles, including the  ruba’i  (quatrain),  ghazal  (erotic lyric), and  masnavi  (narrative poem). 5. More widely known than any other work in Arabic, the  Thousand and One Nights  is generally excluded from the canon of classical Arabic literature due to its extravagant and improbable fabrications in prose, a form that was expected to be more serious and substantial than verse. Thousand and One Nights Myths and Legends of the World |  2001 |  Copyright Thousand and One Nights Thousand and One Nights,  also called  The Arabian Nights’ Entertainment  or simply  The Arabian Nights,  is a sprawling, centuries-old collection of tales. In the English-speaking world, it is the best-known work of Arabic stories. The framework of the collection is that a king named Shahriyar, distrustful of women, had the habit of taking a new wife every night and killing her the next day. A resourceful young woman named Shahrazad had a plan to end the deadly tradition. After marrying the king, she told him a story on their wedding night with the promise to finish it the next day. He let her live, and she repeated the trick. So captivating were her stories that Shahriyar spared her life again and again in order to hear the rest of the narrative. The origins of  Thousand and One Nights  are unknown. The oldest bit of Arabic text dates from the 800s; the first lengthy text was written in the 1400s. None of the early Arabic-language texts contains exactly the same stories. Scholars have identified Persian, Baghdadian, and Egyptian elements in the work, which seems to have developed over the years as an ever-changing collection of fairy tales, romances, fables, poems, legends about heroes, and humorous stories. The stories that are best known in the English-speaking world—those of Sinbad the Sailor, Aladdin and his Magic Lamp, and Ali Baba and the Forty Thieves—do not appear in all editions of  Thousand and One Nights. Thousand and One Nights The Columbia Encyclopedia, 6th ed. |  2012 |  Copyright Thousand and One Nights or Arabian Nights, series of anonymous stories in Arabic, considered as an entity to be among the classics of world literature. The cohesive plot device concerns the efforts of Scheherezade, or Sheherazade, to keep her husband, King Shahryar (or Schriyar), from killing her by entertaining him with a tale a night for 1,001 nights. The best known of these stories are those of Ali Baba, Sinbad the Sailor, and Aladdin. Although many of the stories are set in India, their origins are unknown and have been the subject of intensive scholarly investigation. The corpus began to be collected about the year 1000. At first the title was merely indicative of a large number of stories; later editors dutifully provided editions with the requisite 1,001 tales. The present form of  Thousand and One Nights  is thought to be native to Persia or one of the Arabic-speaking countries, but includes stories from a number of different countries and no doubt reflects diverse source material. The first European edition was a free translation by Abbe Antoine Galland into French (1704–17). Most subsequent French, German, and English versions lean heavily upon Galland. Among the English translations include the expurgated edition of E. W. Lane (1840), with excellent and copious notes; the unexpurgated edition by Sir Richard Burton in 16 volumes (1885–88); that of John Payne in 9 volumes (1882–84); Powys Mathers’s translation from the French text of J. C. Mardrus (rev. ed. , 4 vol. , 1937); and that of Husain Haddawy (2 vol. , 1990, 1995). Note: This file is also available as a  Word document. Acknowledgements: Al-Muntazir Madrasah, Vancouver, British Columbia, Canada. IMPORTANCE OF THE HOLY QUR’AAN The first lesson to be learned by all students is about the importance of the Holy Qur’aan. The Qur’aan is the Book of Allah  subhaanahu wa ta‘aalaa. Every word in the Qur’aan has come from Allah. That is why we say that it is a Holy Book. The words in the Qur’aan were sent by Allah to Prophet Muhammad  sallal-laahu ‘alayhi wa-aalihi wa sallam. The Prophet (s) received the words of Allah through angel Jibra’eel. This Qur’aan is a Holy Book that was not written by anyone but sent by Allah to Prophet Muhammad (s) through Jibra’eel. 1. It is the most truthful speech: Prophet Muhammad (s) regularly read the words of Allah to Muslims around him. These Muslims were very pleased and excited to receive the words of Allah. Prophet Muhammad (s) said:  The most truthful speech, the most eloquent advice, and the greatest stories are in the Book of Allah. The Muslims listened carefully to what the Prophet read, memorized the sentences and passages of the Qur’aan, recited them regularly and followed the teachings of the Qur’aan. In order to preserve the words of Allah the Prophet appointed special people known as â€Å"Scribes of the Qur’aan† to write down the words of Allah. 2. It is in original language: Prophet Muhammad (s) was an Arab and the majority of people in Mecca and Medina spoke Arabic. Therefore the Qur’aan was sent in Arabic. Arabic is written from right to left. It is better to learn to read the Qur’aan in its original language. Therefore, we will put efforts to learn Qur’aan written in Arabic instead of simply reading its translation in other languages. . The Holy Qur’aan contains Allah’s message to all people. It tells people how to act correctly. It guides us to a correct way of life in this world. The Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. The Qur’aan encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. People are advised in the Qur’aan to be good to others and respect them. It teaches people to live in peace and harmony. 4. Qur’aan brings happiness in this world and the Hereafter. Following the Qur’aan brings happiness in this world and the world after death. The Prophet (s) said:If you desire the life of the fortunate, the death of a martyr, the salvation on the Day of Regret and the shade on the Day of Extreme Heat, then you should study the Qur’aan because it is the word of the Merciful, a sanctuary from Shaytaan and a causes the tilting of the Balance. In another Hadith we read that the Prophet (s) has said:  The recitor of the Qur’an will be spared from the calamities of the Hereafter. 5. It is the only Divine book that has remained unchanged. Allah sent the Qur’aan to His Prophet. A book sent by Allah to people is known as a Divine Book or a Heavenly Book. Other Divine Books were also sent to previous prophets. These are: Suhoof to Prophet Ibraheem  Ã¢â‚¬Ëœalayhis salaam; Zaboor to Prophet Dawood  Ã¢â‚¬Ëœalayhis salaam;  Tawraah to Prophet Moosaa  Ã¢â‚¬Ëœalayhis salaam; and  Injeel to Prophet ‘Eisaa  Ã¢â‚¬Ëœalayhis salaam. The difference between the Qur’aan and past revealed books is that the Qur’aan is the only Divine Book that has remained unaltered. The Qur’aan we have with us contains exactly the same message that was sent to Prophet Muhammad by Allah through Jibra’eel. 6. Our supplications get answered  if we were to pray after reading the Holy Qur’aan. The Prophet (s) said:  One who starts the Qur’an and finishes it, Allah will grant him one answered supplication. It also helps in strengthening our faith. Imam Ali (a) said:  Ã‚  Reciting the Qur’an plants the eed of faith. 7. The Qur’aan is the best companion. It can be of great help when a child or adult is feeling lonely. Imam Ali Zaynul ‘Aabideen (a) said:  If all who live between the East and West perish, I will have no fear as long as I have the Qur’an with me. 8. Students get wise  when they start reading the Qur’aan in their childhood. Prophet Muhammad (s ) said:  Whoever reads the Qur’an before becoming Baaligh, has indeed been given wisdom as a child. The Holy Book is the best intellectual treasure a student can have. Prophet Muhammad (s) said:  The Qur’an is a wealth with which there is no poverty, and without which there is no wealth. On the other hand not caring to read and study the Qur’aan is a great loss. Prophet Muhammad (s) said:  Surely the person in whose heart lacks the trace of the Qur’an is like a ruined house. 9. Muslims read the Qur’aan to understand the true teachings of Islam. Prophet Muhammad (s) left the Holy Book and the Ahlul Bayt (a) as the most important legacy for Muslims after him. He said:  I leave tow weighty things among you: The Book of Allah and my family – the Ahlul Bayt. Indeed these two will never separate until they reach me near the pool of Kawthar. 10. All Muslims recite some Soorahs in their prayers. However, it is good to memorize more Soorahs and read them in Salaat. Imam Muhammad Al-Baaqir (a) said:  Whoever recites the Qur’aan while standing in his prayer, Allah will bestow on him a hundred blessings for every letter; and whoever recites it while sitting in his prayer, Allah will reward him fifty blessings for every letter; and whoever recites it outside of his prayer, Allah will grant him ten blessings for every letter. 1. The Qur’aan is a cure to mental and spiritual diseases: Imam Hasan al-‘Askaree (a) said:  The Messenger of Allah (s) said: I advice you to the Qur’aan since it is the beneficial cure, the blessed medicine, the protection (‘Isma) for he who holds fast to it, and the salvation for he who follows it. Neither does it cause crookedness so that it departs (from the truth) nor does it deviate so that it causes trouble. Its marvels do not come to end and the vastness of refutations does not wear it. RESPECT AND RIGHTS OF THE HOLY QUR’AAN Now that we know that the Holy Qur’aan is not an ordinary book, but a Divine Book sent by Allah for the guidance of all people, we must show respect to it. Here are some of the points we need to remember. 1. A part of the Qur’aan carries the same respect as the entire Qur’aan. Allah says:  When the Qur’aan is recited, listen to  it (7:204). We know that when recitation takes place it is always of a part of the Qur’aan. Even then Allah uses the word Qur’aan for the part that is being recited. Therefore, if you have a Siparah, a binder or a booklet that contains Soorahs and passages from the Qur’aan, you treat it like a Qur’aan. . The Qur’aan should always be carried with proper care. When your Madrasah bag contains the Qur’aan, or a part of it, take extra care of the bag. Keep the bag slowly on the desk or floor instead of letting it fall on its own. Use both hands to remove the Qur’aan from your bag, kis s the cover of the Qur’aan, place it slowly on a desk (or on a wooden carrier specially built for holding the Qur’aan) and open the pages gently. 3. When the Qur’aan is being recited, listen to it and be attentive (7:204). If you are busy with something else then at least do not disturb the recitation by talking, for example, or making noise. There is reward for listening to the Qur’aan. Imam Ali Zaynul ‘Aabideen (a) said:  Whoever listens to a letter of the book of Allah, the Glorious and Almighty, without even reading it, Allah will write down for him one good deed, forgive a sin, and raise him a degree. It was the practice of unbelievers in Mecca to make a lot of noise so that others could not listen to the Qur’aan (41:26). Do not be like them and instead lend your ears to the Qur’aan and give it respect. We often wish that God would talk to us. One way to achieve this is by reading the Qur’aan. Prophet Muhammad (s): said:  Lo! Whoever has longing for Allah should listen to the word of Allah! Also, if you wish to talk to God then do Tilaawa. Prophet Muhammad (s) said:  Whenever one of you would like to talk to his Lord, he should read the Qur’an. 4. The Qur’aan should be recited regularly. It is disrespect to keep the Holy Qur’aan unread. Prophet Muhammad (s) said:  Brighten your homes with reciting Qur’aan; do not turn them into graves. Surely the house in which a lot of recitation takes place enjoys many blessings and the members benefit from it. Such a household shines for the inhabitants of Heaven as stars shine to the inhabitants of the earth. On the Day of Judgment the Prophet will complain to Allah about some Muslims who had abandoned the Qur’aan (25:30). Another Hadith of the Prophet (s) says:  Indeed hearts rust in the same way irons rust. He was asked: â€Å"What will polish the hearts? † The Prophet answered:  Reading the Qur’an. The more Qur’aan we read the better it is. We should discipline ourselves to read a good portion of Qur’aan daily. Imam Ali (a) said:  He who recites 100 verses daily from the Book in the order it is in, Allah writes for him the reward equal to all the good actions of every one on this earth. Shaytaan would like us not to read, understand and study the Qur’aan. Let us fight him with all our strength and faith. Imam Ja‘far As-Saadiq (a) said:  Ã‚  There is nothing more unpleasant to Shaytaan than to see a man reading the Qur’an to gain insight. 5. Children should get familiarized with the Qur’aan early in their lives. Imam as-Saadiq (AS) said:  He who recites Qur’aan while he is young, Qur’aan mixes with his flesh and his blood, and Allah places him amongst the blessed and the chosen righteous. On the Day of Judgment, Qur’aan shall become his defender and  [pray for him a handsome reward. 6. It is the right and respect of the Qur’aan that it should be followed. Imam Ja‘far Saadiq (a) said:  Ã‚  Lo! One, who learns the Qur’aan, teaches it and practices according to it, I will guide and lead him to Paradise. 7. It is also the right and respect of the Qur’aan that those who have the knowledge o f the Qur’aan should teach it to others. This is among the noblest acts. Prophet Muhammad (s) said:  The best of you is he who learns the Qur’an and teaches it. 8. Take the interpretations of the Qur’aan from the Holy Prophet (s) and the Imams from his family, i. e. the Ahlul Bayt (a). Imam Hasan al-‘Askaree quoting Prophet Muhammad said:  Recite it (i. e. the Qur’aan) as Allah gives you ten rewards for each letter that you recite from it. Then the Imam (a) said:  Do you know who really holds fast to it and reaches to such honor and reward? He is the person who takes Qur’aan and its interpretation from us Ahlul-Bayt (a) or from the deputies that we send to our followers, and takes its (interpretation) neither from the opinions of those who argue (on the speech of Allah) nor form the analogy  of  those who compare (different parts of the speech of Allah). . Once you have completed reading your lesson or referring to the Qur’aan then close it gently instead of leaving it open. 2. Do not put another book or any weight above the Qur’aan. The Holy Book should always be kept on the top in a pile of books. 3. It is Haraam (forbidden) to make Najaasaat (impure things like blood and urine) touch the Qur’aan. In the event wher e the Qur’aan becomes Najis, for instance if it falls in Najis water, it is Waajib (obligatory) to purify it (make it Taahir). 4. Old and worn out copies of the Qur’aan should be disposed in safe places. This includes sending them for recycling, burying them in the earth or casting in rivers. *  Ã‚  *  Ã‚  *  Ã‚  * * MANNERS OF RECITING THE HOLY QUR’AAN By now we know that the Qur’aan is a special book and deserves respect. Now let us look at some of the manners of reciting the Qur’aan. It is the right of the Tilaawa (recitation of the Qur’aan) that we follow the rules when reciting the Qur’aan. 1. Perform Wudhoo before you prepare to read the Qur’aan. Allah says:  None can touch it (the Qur’aan) save the purified ones  (56:79). Once Imam Ja‘far As-Saadiq (a) asked his son Ismaa‘eel to read the Qur’aan. The latter said that he was not in Wudhoo. The Imam said in that case he could recite it but should not touch the writings of the Qur’aan. Therefore, it is advisable to  use a stick or pen to point to the words  or sentences of the Qur’aan you are reading if you are not in Wudhoo. 2. Read Du‘aa before Tilaawa. Reading of the Du‘aa helps to keep our focus and reminds us of what we need to take from the Holy Book. Ma‘soomeen (a) have recommended a number of Du‘aas. The Du‘aa taught by Imam Ja‘far As-Saadiq (a) appears in this booklet with Qur’aan lessons. 3. Always say  A‘oodhubillaahi minash shaytaanir rajeem  ( ) when you begin reading the Qur’aan. It means: I seek refuge in Allah from the cursed Shaytaan. This is what Allah instructs us to do in Aayah 16:98. 4. Next say  Bismillaahir rahmaanir raheem  ( )  The meaning of this phrase is: In the name of Allah, the Beneficent, the Merciful. Whenever Imam Moosaa Al-Kaazim (a) wished to mak e a point to Haroon Rasheed using Aayaat from the Qur’aan, the Imam would begin with  A‘oodhubillaah . . . followed by  Bismillaah . . . 5. Sit facing Qiblaah when reciting the Qur’aan. Please note that this is the best direction to face. However where it may be difficult or impossible to face Qiblaah when reading the Qur’aan (for example if your desk is facing another direction) then it is all right not to face the Qiblaah. 6. Recite the Qur’aan with Tarteel  as instructed by Allah in Aayah 73:4. This means that we should recite the Qur’aan in a good voice with rhythm instead of plain reading. 7. Recite the Qur’aan slowly  Allah said to the Prophet  do not move your tongue with it (Qur’aan) to make haste therein  (75:16). The aayaat of the Qur’aan should be recited in slow tones with each word being pronounced clearly. The Prophet (s) advised Muslims not be concerned about finishing a Soorah when reciting the Qur’aan. 8. Be Humble when reciting the Qur’aan. The Prophet (s) says that the best recitor is he who is humble when reciting the Qur’aan and realizes his own insignificance. Some people exhibit their insignificance and the awe of talking to Allah through weeping. This is a good sign. Prophet Muhammad (s) said:Eyes that weep when reciting the Qur’an will be shining with delight on the Day of Resurrection. 9. Try to understand the recitation. Holy Qur’aan is a book of Guidance (2:2). It is necessary for us to understand the message Allah sent all people through Prophet Muhammad (s). 10. Read from the Qur’aan by looking at the writings instead of reciting from your memory. In a Hadith from one of our Imams it is said that mere looking at the writings of the Qur’aan carries reward. 11. Interact with the Qur’aan. Imam Ja‘far As-Saadiq (a) says that it is important to react to the aayaat of the Qur’aan when reciting it. When we come across aayaat on Paradise, Mercy and Grace of Allah, Good Outcome in the hereafter, we should hope for these in our hearts. On the other hand if we are reading aayaat that warn us about the punishment, fire, Hell, etc. we should pray to be saved from these. 12. Open your heart and mind to the Qur’aan and ponder over what you read. Allah often invites us to think and ponder over the contents of the Qur’aan. In 47:24 Allah says:  Do they not then think deeply in the Qur’aan, or are their hearts locked up? 13. Perform Sajdah where required to do so  In the entire Qur’aan there are 15 places where performing of Sajdah is required. At 4 places it is Waajib (obligatory) to do Sajdah if we were to read or listen to these sections of the Qur’aan. For the rest of the places it is Mustahab (recommended) to do Sajdah. 14. Say  Sadqallaahul ‘Aliyyul ‘Azeem  ( ) every time you end a recitation of the Qur’aan. The meaning of this phrase is: Allah, the Sublime, the Great, is truthful in what He has said 15. Read one of the Du‘aas after Tilaawa. The Ma‘soomeen have taught a number of Du‘aas, from these two have been included with Qur’aan lessons. In these Du‘aas, amongst other things, we pray to the Almighty to enlighten us through the Qur’aan and make us follow the teachings of the Qur’aan. THE HOLY QURAN: Islam appeared in the form of a book: the Quran. Muslims, consider the Quran (sometimes spelled â€Å"Koran†) to be the Word of God as transmitted by the Angel Gabriel, in the Arabic language, through the Prophet Muhammad. The Muslim view, moreover, is that the Quran supersedes earlier revelations; it is regarded as their summation and completion. It is the final revelation, as Muhammad is regarded as the final prophet – ‘the Seal of the Prophets. † In a very real sense the Quran is the mentor of millions of Muslims, Arab and non-Arab alike; it shapes their everyday life, anchors them to a unique system of law, and inspires them by its guiding principles. Written in noble language, this Holy Text has done more than move multitudes to tears and ecstasy; it has also, for almost fourteen hundred years, illuminated the lives of Muslims with its eloquent message of uncompromising monotheism, human dignity, righteous living, individual responsibility, and social justice. For countless millions, consequently, it has been the single most important force in guiding their religious, social, and cultural lives. Indeed, the Quran is the cornerstone on which the edifice of Islamic civilization has been built. The text of the Quran was delivered orally by the Prophet Muhammad to his followers as it was revealed to him. The first verses were revealed to him in or about 610, and the last revelation dates from the last year of his life, 632. His followers at first committed the Quran to memory and then, as instructed by him, to writing. Although the entire contents of the Quran, the placement of its verses, and the arrangement of its chapters date back to the Prophet, as long as he lived he continued to receive revelations. Consequently, the Holy Text could only be collected as a single corpus – â€Å"between the two covers† – after the death of Muhammad. This is exactly what happened. After the battle of al-Yamamah in 633, ‘Umar ibn al-Khattab, later to become the second caliph, suggested to Abu Bakr, the first caliph, that because of the grievous loss of life in that battle, there was a very real danger of losing the Quran, enshrined as it was in the memories of the faithful and in uncollated fragments. Abu Bakr recognized the danger and entrusted the task of gathering the revelations to Zayd ibn Thabit, who as the chief scribe of the Prophet was the person to whom Muhammad frequently dictated the revelations in his lifetime. With great difficulty, the task was carried out and the first complete manuscript compiled from â€Å"bits of parchment, thin white stones – ostracae – leafless palm branches, and the memories of men. Later, during the time of ‘Uthman, the third caliph, a final, authorized text was prepared and completed in 651, and this has remained the text in use ever since. The contents of the Quran differ in substance and arrangement from the Old and New Testaments. Instead of presenting a straight historical narrative, as do the Gospels and the historical books of the Old Testament, the Quran treats, in allusive style, spiritual and practical as well as historical matters. The Quran is divided into 114 surahs, or chapters, and the surahs are conventionally assigned to two broad categories: those revealed at Mecca and those revealed at Medina. The surahs revealed at Mecca – at the beginning of Muhammad’s mission – tend to be short and to stress, in highly moving language, the eternal themes of the unity of God, the necessity of faith, the punishment of those who stray from the right path, and the Last Judgment, when all man’s actions and beliefs will be judged. The surahs revealed at Medina are longer, often deal in detail with specific legal, social, or political situations, and sometimes can only be properly understood with a full knowledge of the circumstances in which they were revealed All the surahs are divided into ayahs or verses and, for purposes of pedagogy and recitation, the Quran as a whole is divided into thirty parts, which in turn are divided into short divisions of nearly equal length, to facilitate study and memorization. The surahs hemselves are of varying length, ranging from the longest, Surah 2, with 282 verses, to the shortest, Surahs 103, 108, and 110, each of which has only three. With some exceptions the surahs are arranged in the Quran in descending order of length, with the longest at the beginning and the shortest at the end. The major exception to this arrangement is the opening surah, â€Å"al-Fatihah,† which contains seven verses and which serves as an introduction to the entire revelation: In the Name of God, the Merciful, the Compassionate. Praise be to God, Lord of the Worlds; The Merciful, the Compassionate; Master of the Day of Judgment; Thee only do we worship, and Thee alone we ask for help. Guide us in the straight path, The path of those whom Thou hast favored; not the path of those who earn Thine anger nor of those who go astray. Non-Muslims are often struck by the range of styles found in the Quran. Passages of impassioned beauty are no less common than vigorous narratives. The sublime â€Å"Verse of the Throne† is perhaps one of the most famous: God – There is no god but He,   The Living. the Everlasting; Slumber seizes Him not, neither sleep; To Him belongs all that is In the heavens and the earth; Who is there that can intercede with Him Save by His leave? He knows what lies before them And what is after them, Nor do they encompass anything of His knowledge Except such as He wills; His Throne extends over the heavens and earth; The preserving of them wearies Him not; He is the Most High, the All-Glorious. Muslims regard the Quran as untranslatable; the language in which it was revealed – Arabic – is inseparable from its message and Muslims everywhere, o matter what their native tongue, must learn Arabic to read the Sacred Book and to perform their worship. The Quran of course is available in many languages, but these versions are regarded as interpretations rather than translations – partly because the Arabic language, extraordinarily concise and allusive, is impossible to translate in a mechanical, word-for-word way. The inimitability of the Quran has crystalli zed in the Muslim view of i’jaz or â€Å"impossibility,† which holds that the style of the Quran, being divine, cannot be imitated: any attempt to do so is doomed to failure. It must also be remembered that the Quran was originally transmitted orally to the faithful and that the Holy Text is not meant to be read only in silence. From the earliest days it has always been recited aloud or, more accurately, chanted. As a result, several traditional means of chanting, or intoning, the Quran were found side by side. These methods carefully preserved the elaborate science of reciting the Quran – with all its intonations and its cadence and punctuation. As the exact pronunciation was important – and learning it took years – special schools were founded to be sure that no error would creep in as the traditional chanting methods were handed down. It is largely owing to the existence of these traditional methods of recitation that the text of the Quran was preserved without error. As the script in which the Quran was first written down indicated only the consonantal skeleton of the words, oral recitation was an essential element in the transmission of the text. Because the circumstances of each revelation were thought necessary to correct interpretation, the community, early in the history of Islam, concluded that it was imperative to gather as many traditions as possible about the life and actions of the Prophet so that the Quran might be more fully understood. These traditions not only provided the historical context for many of the surahs – thus contributing to their more exact explication – but also contained a wide variety of subsidiary information on the practice, life, and legal rulings of the Prophet and his companions. This material became the basis for what is called the sunnah, or â€Å"practice† of the Prophet – the deeds, utterances, and taqrir (unspoken approval) of Muhammad. Together with the Quran, the sunnah, as embodied in the canonical collections of traditions, the hadith, became the basis for the shari’ah, the sacred law of Islam. Unlike Western legal systems, the shari’ah makes no distinction between religious and civil matters; it is the codification of God’s Law, and it concerns itself with every aspect of social, political, economic, and religious life. Islamic law is thus different from any other legal system; it differs from canon law in that it is not administered by a church hierarchy; in Islam there is nothing that corresponds to a â€Å"church† in the Christian sense. Instead, there is the ummah – the community of the believers – whose cohesion is guaranteed by the sacred law. Every action of the pious Muslim, therefore, is determined by the Quran, by precedents set by the Prophet, and by the practice of the early community of Islam as enshrined in the shari’ah. No description, however, can fully capture the overwhelming importance of the Quran to Muslims. Objectively, it is the central fact of the Islamic faith, the Word of God, the final and complete revelation, the foundation and framework of Islamic law, and the source of Islamic thought, language, and action. It is the essence of Islam. Yet it is, in the deeply personal terms of a Muslim, something more as well. In innumerable, almost indescribable ways, it is also the central fact of Muslim life. To a degree almost incomprehensible in the West it shapes and colors broadly, specifically, and totally the thoughts, emotions, and values of the devout Muslim’s life from birth to death. ARABIC LITERATURE: The Quran, the primary document of the Islamic faith, is the first Arabic book. Its style, at once vigorous, allusive, and concise, deeply influenced later compositions in Arabic, as it continues to color the mode of expression of native speakers of Arabic, Christian as well as Muslim, both in writing and in conversation. The Quran also largely determined the course of Arabic literature. The earliest Arabic prose came into being not from literary motives, but to serve religious and practical needs, above all the need to fully understand the Islamic revelation and the circumstances of the first Muslim community in the Hijaz. The sayings and actions of the Prophet and his Companions were collected and preserved, at first by memory and then by writing, to be finally collected and arranged by such men as al-Bukhari and Muslim in the ninth century. This material, the hadith, not only provided the basic texts from which Islamic law was elaborated, but also formed the raw material for historians of the early Muslim community. Since each hadith, or â€Å"saying,† is a first-person narrative, usually by an eyewitness of the event described, they have an immediacy and freshness that has come down unimpaired through the centuries. The personalities of the narrators – Abu Bakr, Umar, Aishah, and a host of others are just as vivid as the events described, for the style of each hadith is very personal. The hadith also determined the characteristic form of such works as Ibn Ishaq’s Life of the Messenger of God, originally written in the middle of the eighth century. In this book, hadith dealing with the life of the Prophet are arranged in chronological order, and the comments of the author are kept to a minimum. Events are seen through the eyes of the people who witnessed them; three or four versions of the same event are often given, and in each case the â€Å"chain of transmission† of the hadith is given, so that the reader may judge its authenticity. During Umayyad times, a number of historians wrote monographs on specific historical, legal, and religious questions, and in each case these authors seem to have adhered to the hadith method of composition. Although few of the works of these writers have survived in their entirety, enough has been preserved by later incorporation in such vast works as the Annals of al-Tabari to give us an idea not only of their method of composition, but also of their wide-ranging interests. The practice of prefacing a chain of authorities to each hadith led to the compilation of vast biographical dictionaries, like the Book of Classes of the early ninth century author Ibn Said, which includes a biography of the Prophet and a great deal of information on notable personalities in Mecca and Medina during his lifetime. Works such as this allowed readers to identify and judge the veracity of transmitters of hadith; later, the content of biographical dictionaries was broadened to include poets, writers, eminent reciters of the Quran, scientists, and the like. These biographical dictionaries are often lively reading, and are a mine of information about social and political circumstances in the Islamic world. The spread of Islam naturally found chroniclers, such as al-Waqidi, who wrote in the late eighth and early ninth centuries, and al-Baladhuri, who composed his well known Book of the Conquests in the ninth century. These books, like the hadith, were written for practical motives. Al-Waqidi was interested in establishing the exact chronology of the spread of Islam in the Arabian Peninsula and adjoining areas, while al-Baladhuri was interested in legal and tax problems connected with the settlement of new lands. Their books nevertheless are classics of their kind and, aside from containing much interesting information, they have passages of great descriptive power. By the ninth century, the method of compiling history from hadith and carefully citing the authorities for each tradition – a process which had resulted in books of unwieldy length – was abandoned by some authors, like al-Dinawari and al-Ya’qubi, who omitted the chains of transmitters and combined hadith to produce a narrative. The result was greater readability and smaller compass, at the sacrifice of richness and complexity. The works of al-Dinawari and al-Ya’qubi, unlike those of their predecessors, aimed to entertain as well as instruct; they are â€Å"literary† productions. This form of light history reached its apogee in the tenth century in al-Mas’udi’s brilliant and entertaining Meadows of Gold and Mines of Gems, a comprehensive encyclopedia of history, geography, and literature. The literary productions of these men would not, however, have been possible without the careful collections of historical hadith made by their predecessors. Just as the writing of history began from practical rather than literary motives, so the collection and preservation of Arabic poetry was undertaken by scholars with, at first, little interest in its artistic merit. The linguists and exegetes of Kufa and Basra began collecting this poetry in the eighth century because of the light it threw on unusual expressions and grammatical structures in the Quran and the hadith. Editions and commentaries were prepared of the poems of ‘Antarah, Imru al-Qays, and many others, and thus the works of the early poets were preserved for later generations. The Quran a part, poetry has always been considered the highest expression of literary art among the Arabs. Long before the coming of Islam, Bedouin poets had perfected the forms of panegyric, satire, and elegy. Their poetry obeys strict conventions, both in form and content, which indicates that it must have had a long period of development before it was finally committed to writing by scholars. The principal form used by the desert poets was the qasidah or ode, a poem of variable length rhyming in the last syllable of each line. The qasidah begins with a description of the abandoned encampment of the poet’s beloved and goes on to an account of his anguish at her absence and his consuming love for her. The poet then describes an arduous journey across the desert nd ends the qasidah with an appeal to the generosity of his host. Although the subject matter is almost invariable, the language is very complex and of great precision. In the Hijaz during the first century of Islam, contemporary with the first hadith scholars, a group of poets broke with the past and introduced new forms and subjects. Men like ‘Umar ibn Abi Rabi’ah wrote realistic and urbane verse, and a school of poetry which expressed the themes of Platonic love grew up around the poet Jamil ibn Muiammar, better known as Jamil al-‘Udhri. The lives and works of these poets of the Umayyad period are preserved in the entertaining tenth-century anthology by Abu al-Faraj al-Isfahani, the Book of Songs. The Umayyad court in Damascus patronized poets and musicians. It was also the scene of the development of the type of Arabic literature called adab. Adab is usually translated as â€Å"belles-lettres,† which is slightly misleading. This literature, at least in its inception, was created to serve the practical end of educating the growing class of government ministers in the Arabic language, manners and deportment, history, and statecraft. Works in Sanskrit, Pahlavi, Greek, and Syriac began to find their way into Arabic at this time. ‘Abd al-Hamid ibn Yahya al-Katib, an Umayyad official, and the creator of this genre, defined its aims as follows: â€Å"Cultivate the Arabic language so that you may speak correctly; develop a handsome script which will add luster to your writings; learn the poetry of the Arabs by heart; familiarize yourself with unusual ideas and expressions; read the history of the Arabs and the Persians, and remember their great deeds. ‘Abd Allah ibn al-Muqaffa’, a contemporary of ‘Abd al-Ham id ibn Yahya, translated the history of the ancient kings of Persia into Arabic, as well as Kalilah wa-Dimnah, an Indian book of advice for princes cast in the form of animal fables. His works are the earliest surviving examples of Arabic art prose and are still used as models in schools throughout the Middle East. By the ninth century, Arabic literature had entered its classical age. The various genres had been defined – adab, history, Quranic exegesis, geography, biography, poetry, satire, and many more. Al-Jahiz was perhaps the greatest stylist of the age, and one of the most original personalities. He wrote more than two hundred books, on every conceivable subject; he was critical, rational, and always amusing. His Book of Animals is the earliest Arabic treatise on zoology and contains very modern-sounding discussions of such things as animal mimetism and biological adaptation. He wrote one of the earliest and best treatises on rhetoric and a large number of amusing essays. By the time of his death at the age of ninety-six he had shown that Arabic prose was capable of handling any subject with ease. The most gifted of al-Jahiz’s contemporaries was probably Ibn Qutaybah, also a writer of encyclopedic learning and an excellent stylist. His Book of Knowledge, a history of the world beginning with the creation, is the earliest work of its kind and later had many imitators. The tenth century witnessed the creation of a new form in Arabic literature, the maqamat. This was the title of a work by al-Hamadhani, called Badi’ al-Zaman, â€Å"The Wonder of the Age. His Maqamat (â€Å"Sessions†) is a series of episodes written in rhymed prose concerning the life of Abu al-Fath al-Iskandari, a sort of confidence trickster, who takes on a different personality in each story and always succeeds in bilking his victims. These stories are witty and packed with action, and were immediately popular. Al-Hamadhani was imitated by al-Hariri a hundred year s later. Al-Hariri was a linguistic virtuoso, and his Maqamat is filled with obscure words, alliteration, puns, and wild metaphors. He too was extremely popular, and many learned commentaries were written on his Maqamat. This purely Arab form can most closely be compared with the Spanish picaresque novels, which it may have influenced. Rhymed prose, which had come to be used even in government documents, was employed by Abu al-‘Ala al-Ma’arri in his Message of Forgiveness, one of the best known of Arabic prose works. Al-Ma’arri lived in the eleventh century, leading an ascetic life in his native Syrian village. Blind from the age of four, he possessed a prodigious memory and great intellectual curiosity and skepticism. The Message of Forgiveness is cast in the form of a journey to paradise; the narrator there interrogates the scholars and poets of the past regarding their lives and works, receiving surprising and often ironic responses. The book is an extended critique of literature and philology, and represents a high point of classical Arabic culture. One of the other great figures of late classical literature was the poet al-Mutanabbi, whose skill in handling the complex meters of Arabic poetry was probably unsurpassed. His verbal brilliance has always been admired by Arab critics, although it is difficult for those whose native tongue is not Arabic to appreciate it fully. The period between the fall of Baghdad to the Mongols in 1258 and the nineteenth century is generally held to be a period of literary as well as political decline for the Arabs. It is true that during these five hundred years Arabic writers were more preoccupied with the preservation of their literary heritage than with the development of new forms and ideas. This is the age of encyclopedias, commentaries, and lexicons. Faced with the massive destruction of books by the invasions of Genghis Khan and Hulagu and later of Tamerlane, scholars compiled digests and abridgments of works that had survived in order to ensure their continued existence. There were also some original works, however. Ibn Battutah, the greatest traveler of the Middle Ages, lived in the fourteenth century, and his Travel provide a fascinating picture of the Muslim world, from the islands of the Indian Ocean to Timbuktu. Ibn Khaldun, like Ibn Battutah a native of North Africa, lived in the later fourteenth and early fifteenth centuries. His Prolegomena is a work of brilliance and originality; the author analyzes human society in terms of general sociological laws and gives a lucid account of the factors that contribute to the rise and decline of civilizations. Ibn Khaldun’s style is innovative, simple, and very personal, and perfectly suited to the expression of his often difficult ideas. This post classical period also saw the composition of popular romances, such as the Romance of ‘Antar, based on the life of the famous pre-Islamic poet; the Romance of the Bani Hilal, a cycle of stories and poems based on the migration of an Arabian tribe to North Africa in the eleventh century; and many more. These romances could be heard recited in coffee shops from Aleppoto Marrakesh until very recently. The most famous popular work of all, The Thousand and One Nights, assumed its present form during the fifteenth century. A revival of Arabic literature began in the nineteenth century, and coincided with the first efforts of Arabic speaking nations to assert their independence of Ottoman rule. Napoleon, during his brief occupation of Egypt in the late eighteenth century, introduced a printing press with fonts of Arabic type, and Muhammad ‘Ali, ruler of Egypt from 1805 to 1848, initiated a series of projects to modernize Egypt. He encouraged the use of Arabic in schools and government institutions, and established a printing press. Selected Egyptian students were sent to study in France, and on their return assigned to undertake translations of Western technical manuals on agriculture, engineering, mathematics, and military tactics. These works, together with many of the classics of Arabic literature, were printed at the government press at Bulaq and had a profound impact on intellectuals in the Arab East. Another factor in the literary revival was the swift growth of journalism in Lebanon and Egypt. Starting in the late 1850s, newspapers were soon available through the Middle East. By 1900 well over a hundred and fifty newspapers and journals were being published. These journals had a great influence on the development and modernization of the written Arabic language; their stress on substance rather than style did much to simplify Arabic prose and bring it within the comprehension of everyone. One of the first leaders of the Arabic literary renaissance was the Lebanese writer and scholar Butrus al-Bustani, whose dictionary and encyclopedia awakened great interest in the problems of expressing modern Western ideas in the Arabic language. His nephew Sulayman translated Homer’s Iliad into Arabic, thus making one of the first expressions of Western literature accessible to the Arabic-reading public. Other writers, such as the Egyptian Mustafa al-Manfaluti, adapted French romantic novels to the tastes of the Arab public, as well as writing elegant essays on a variety of themes. The historical novel, in the hands of Jurji Zaydan, proved immensely popular, perhaps because of the intense interest Arabs have always had in their past, and because of the novelty of a new form. But the first Arabic novel that can rank with European productions is Muhammad Husayn Haykal’s Zaynab, set in Egypt and dealing with local problems. Perhaps the greatest figure in modern Arabic literature is Taha Husayn. Blind from an early age, Taha Husayn wrote movingly of his life and beloved Egypt in his autobiography, al-Ayyam, â€Å"The Days. † Taha Husayn was a graduate of both al-Azhar and the Sorbonne, and his voluminous writings on Arabic literature contributed a new critique of this vast subject. The novel was not the only new form introduced to the Arabic-reading public. The drama, first in the form of translations of Western work, then of original compositions, was pioneered by Ahmad Shawqi and came to maturity in the hands of Tawfiq al-Hakim. Tawfiq al-Hakim’s long career and devotion to the theater did much to make this one of the liveliest arts of the Middle East. The history of modern Arabic poetry, with its many schools and contending styles, is almost impossible to summarize. Traditional forms and subjects were challenged by ‘Abbas Mahmud al-‘Aqqad, Mahmud Shukri, and Ibrahim al-Mazini, who strove to introduce nineteenth-century European themes and techniques into Arabic, not always with success. Lebanese poets were in the forefront of modernist verse, and one of them, Gibran Kahlil Gibran, proved very popular in the West. Poets are now experimenting with both old and new techniques, although discussions of form have given way to concern for content. The exodus of Palestinians from their native land has become a favorite theme, often movingly handled. In Saudi Arabia, it was not until well into the twentieth century that literary movements in neighboring lands made themselves felt. Poetry, of course, has been cultivated in Arabia since the pre-Islamic period, and it has lately been influenced by new forms and subjects. Hasan al-Qurashi, Tahir Zamakhshari, Hasan Faqi, and Mahrum (the pen name of Amir ‘Abd Allah al-Faysal) have won renown for their poetry throughout the Arab world. Hasan Faqi’s poetry is introspective and philosophical, while the verse of the three others is lyrical and romantic. Ghazi al-Gosaibi is distinguished by a fresh, fecund imagination that expresses itself in both Arabic and English verse. Two novels by the late Hamid al-Damanhuri have been well received. They are Thaman al-Tadhiyah, â€Å"The Price of Sacrifice,† and Wa-Marrat al-Ayyam, â€Å"And the Days Went By. † With the rapid increase in education and communications, presses are now beginning to publish more and more works by writers, and it can certainly be expected that the great social changes that are taking place will eventually be reflected in equally far-reaching developments in the Arabic literature. Introduction â€Å"Read in the Name of your Lord†. [1] These were the first few words of the Qur’an revealed to the   Prophet Muhammad over 1400 years ago. Muhammad, who was known to have been in retreat and   meditation in a cave outside Mecca [2], had received the first few words of a book that would have a   tremendous impact on the world of Arabic liter ature. [3] Not being known to have composed any piece   of poetry and not having any special rhetorical gifts, [4] Muhammed had just received the beginning of a   book that would deal with matters of belief, legislation, international law, olitics, ritual, spirituality, and   economics [5] in an ‘entirely new literary form’. Armstrong states, â€Å"It is as though Muhammad had created an entirely new literary form†¦Without this experience of the   Koran, it is extremely unlikely that Islam would have taken root. † [6] This unique literary form was the cause of the dramatic intellectual revival of desert Arabs [7], and after   thirteen years of the first revelation, it became the only reference for a new state in Medina. [8] This new   form of speech, the Qur’an, became the sole source of the new civilisation’s political, philosophical,   and spiritual outlook. It is well known amongst Muslim and Non-Muslim scholars that the Qur’anic discourse cannot be   described as any of the known forms of Arabic speech; namely Poetry and Prose. [9] Taha Husayn, [10] a prominent Egyptian Litterateur, during the course of a public lecture summarised   how the Qur’an achieves this unique form: â€Å"But you know that the Qur’an is not prose and that it is not verse either. It is rather Qur’an, and it cannot   be called by any other name but this. It is not verse, and that is clear; for it does not bind itself to the   bonds of verse. And it is not prose, for it is bound by bonds peculiar to itself, not found elsewhere;   some of the binds are related to the endings of its verses and some to that musical sound which is all   its own. It is therefore neither verse nor prose, but it is â€Å"a Book whose verses have been perfected the   expounded, from One Who is Wise, All-Aware. † We cannot therefore say its prose, and its text itself is   not verse. It has been one of a kind, and nothing like it has ever preceded or followed it. † [11] Any expression of the Arabic language falls into the literary forms of Prose and Poetry. There are other   ‘sub’ forms that fall into the above categories. Kahin, which is a form of rhymed prose, is one of these   ‘sub’ forms; but all literary forms can be described as prose and poetry. Poetry Arabic Poetry is a form of metrical speech with a rhyme. [12] The rhyme in Arabic poetry is achieved by   every line of the poem ending upon a specific letter. [13] The metrical aspect of Arabic poetry is due to   its rhythmical divisions, these divisions are called ‘al-Bihar’, literally meaning ‘The Seas’ in Arabic. This term has been used to describe the rhythmical divisions as a result of the way the poem moves   according to its rhythm. In Arabic poetry there are sixteen rhythmical patterns, which all of Arabic poetry adheres too or is   loosely based upon; 1. at-Tawil 2. al-Bassit 3. al-Wafir 4. al-Kamil 5. ar-Rajs 6. al-Khafif 7. al-Hazaj 8. al-Muttakarib 9. al-Munsarih 10. al-Muktatab 11. al-Muktadarak 12. al-Madid 13. al-Mujtath 14. al-Ramel 15. al-Khabab 16. as-Saria’ Each one of the al-Bihar have a unique rhythmical division. [14] The al-Bihar were first codified in the   8th century by al-Khalil bin Ahmad and have changed little since. The al-Bihar are based on the length   of syllables. A short syllable is a consonant followed by a short vowel. A long syllable is a vowelled   letter followed by either an unvowelled consonant or a long vowel. A nunation sign at the end of a word   also makes the final syllable long. In Arabic poetry each line is divided into two halves. Below are basic scansions of the metres commonly found in Arabic poetry, showing long (—) and   short (^) syllables. They represent pairs of half-lines and should be read from left to right. The patterns   are not rigidly followed: two short syllables may be substituted for a long one. Tawil — — | ^ — — | ^ — — | ^ — — | ^ — — | ^ — — | ^ — — | ^ — — | Kamil ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — | ^ ^ — ^ — | Wafir ^ — ^ ^ — | ^ — ^ ^ — | ^ â€⠀ — | ^ — ^ ^ — | ^ — ^ ^ — | ^ — — | Rajaz — — ^ — | — — ^ — | — — ^ — | — — ^ — | — — ^ — | — — ^ — | Hazaj ^ — — — | ^ — — — | ^ — — — | ^ — — — | Basit — — ^ — | — ^ — | — — ^ — | — ^ — | — — ^ — | — ^ — | — — ^ — | — ^ — | Khafif — ^ — — | — — ^ — | — ^ — — | — ^ — — | — — ^ — | — ^ — — | Sari’ — — ^ — | — — ^ — | — ^ — | — — ^ — | — — ^ — | — ^ â€⠀ | [For more details on the al-Bihar please see  www. theinimitablequran. om/TheRhythmicalPatterns. html ] An example of an Arabic poem, is the ancient Arabian poem called ‘Abu-l-‘Ata of Sind’: Of thee did I dream, while spears between us were quivering And sooth, of our blood full drop had drunken the tawny shafts! I know not, by heaven I swear, and true is the word I say This pang, is it love sickness, or wrought by a spell from thee. If it be a spell, then grant me grace of my love-longing If other the sickness be, then none is the guilt of thine. [15] This poem, in the original Arabic, falls into the rhythmical pattern of Tawil, one of the al-Bihar shown   above. 16] A literary analysis on any Arabic Poem will conclude that it adheres too or is based upon   the rhythmical patterns. This is supported by Louis Cheikho who collected pre-Islamic and Islamic   poetry and concluded that all of the poems conformed and were based upon the al-Bihar. [17] Pros e Arabic Prose can be called non-metrical speech, meaning it does not have a rhythmical pattern like   poetry mentioned above. Arabic prose can be further divided into two categories; Saj’ which is rhymed   prose and Mursal which is straight prose or what some may call ‘normal speech’. [18] An apt description of Saj’ is, in the words of Von Deffer: A literary form with some emphasis on rhythm and rhyme, but distinct from poetry. Saj’ is not really as   sophisticated as poetry, but has been employed by Arab poets, and is the best known of the pre- Islamic Arab prosodies. It is distinct from poetry in its lack of metre, i. e. it has not consistent rhythmical   pattern, and it shares with poetry the element of rhyme, though in many cases some what irregularly   employed. † [19] Mursal can be defined as a literary form that goes on and is not divided, but is continued straight   throughout without any divisions, either of rhyme or of a nything else. 20] Mursal is meant as a way of   expression close to the everyday spoken language, examples can be seen in speeches and prayers   intended to encourage or motivate the masses. The Qur’ans Literary Form The Qur’anic discourse cannot be described as any of the known literary forms. The most predominant   opinion is that it doesn’t adhere to any of the rules known to poetry and prose. Another opinion is that   the Qur’an combines metrical and non-metrical composition to create its own literary form. Some   scholars disagree with the above opinions and claim that the Qur’an is a form of rhymed prose, saj’. This opinion has arisen mainly due to the similarities of pre-Islamic prose and early Meccan chapters   of the Qur’an. However, the scholars who carry this opinion do not contend that the Qur’an is unique by   its use of literary and stylistic elements that render it inimitable. This unique use of literary elements   has not been found in any Arabic Prose, past or present. Below is an explanation, with reference to the main opinions above, on how the Qur’an achieves its   unique inimitable form. Non-compliance to the Rules of Prose or Poetry The Qur’anic literary form differs as it does not fit in to any of the literary categories explained above,   [21] it is not like the prose of Saj’ or Mursal and it doesn’t fit into any of the al-Bihar. This can be seen by   the following example: Wad Duha wal laili idha saja Ma waddaka Rabbuka wa maa qala Wa lal akhiraatu khairul laka minal oola Wa la sawfa ya teeka Rabbuka fa tarda†¦ By the morning hours and by the night most still Your Lord has neither forsaken you nor hates you And indeed the hereafter is better for you than the present And verily your Lord will give you so that you shall be well pleased†¦ [22] The examination of the whole chapter with reference to the above literary forms indicates that it is not   Saj’ or Mursal as this verse has an internal rhythm, whereas Saj’ does not have a consistent rhythm   and Mursal has no rhythm or rhyme. Also it cannot be described as poetry; the totality of this chapter, or   any other chapter for that matter, does not adhere to any of the al-Bihar. Unique Fusion of Metrical and non-Metrical Speech Some parts of the Qur’an follow the rules of poetry, that is, some verses can be described as one of   the al-Bihar. 23] When the totality of a Qur’anic Chapter, that contains some these verses is analysed,   it is not possible to distinguish its literary form. â€Å"The Qur’an is not verse, but it is rhythmic. The rhythm of some verses resemble the regularity of saj’ †¦But it was recognized by Quraysh critics to belong to neither one nor the other category. † [24] The Qur’an ach ieves this unique literary form by intermingling metrical and non-Metrical speech in   such a way that the difference can not be perceived. [25] This intermingling of metrical and non- metrical composition is present throughout the whole of the Qur’an. The following examples illustrate   this, â€Å"But the righteous will be in Gardens with Springs – ‘Enter in Peace and Safety! ’ – and We shall   remove any bitterness from their hearts: [they will be like] brothers, sitting on couches, face to face. No   weariness will ever touch them there, nor will they ever be expelled. [Prophet] tell My servants that I am   the Forgiving, the Merciful, but My torment is the truly painful one. Tell them too about Abraham’s   guests: when they came to him and said â€Å"Peace,† he said, ‘We are afraid of you’† [26] When reading the original Arabic of the above verse the reader moves from metric composition to   prose with out experiencing the slightest change of style or mode. [27] The same mingling of metrical   and non-metrical composition How to cite Arabic Literature, Essay examples

The Library free essay sample

One day after school my two friends and I walked to the library. Boy was I glad to be out of school, it was so boring that day like serious. So as we were walking they started shouting weird things. â€Å"OH YEAH!† Chelsea had shouted. I started laughing and Sarah says â€Å"OH YEAHH!† Sarah started talking about how Chelsea was rubbing her ear one day while staring at this dude in our class. Ha ha ha it was quite funny, their voices were all high pitched. Then when we crossed the street there was this group of dudes playing baseball in the field next to the field house. Chelsea found it necessary to say â€Å"Oh yeah, go get that baseball!† â€Å"Oh yeah, you go get that baseball, you go get that baseball!† Sarah shouted. She’s really funny, like if I’m sad she can make me laugh and it’s awesome. We will write a custom essay sample on The Library or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page So is Chelsea, when their together its even better. The only reason I like going to school is because of them. Anyway, when we got to the library it was really funny. I got on the monkey bar things and I was swinging but when I went up then down then up again. I hit my head really hard on the bar and me and Chelsea laughed for about 10 minutes. I do the most stupidest things you could ever imagine doing in public. Then we went inside and I checked out a couple books and then we went back outside. I kept sliding down the slide. About 15 minutes later, Chelsea’s mother came. Chelsea’s mother is awesome for the most part. â€Å"Don’t you think your too old to be sliding down slides?† she yells. I smile back at her and say â€Å"Ha, not old enough!† She laughs and asks Chelsea if she wants to go somewhere and she goes. So I went in and called my grandpa and he came and picked me up. Sarah’s father picked her up. That was about the funnest day I’ve ever had at the library.

Catcher In The Rye-Does Voice Matter Essays - Literary Realism

Catcher In The Rye-Does Voice Matter Does the Voice Matter? How important is the voice that tells a story? It seems almost trivial to claim that the same story can change because of the voice telling it to you. Does the voice and point of view of the narrator play a large enough role in a novel to change the attitude of the reader about the novel? J.D.. Salinger uses the dominant character of Holden Caulfield to be the first person narrator of his novel The Catcher in the Rye. The key to Holden's narrative voice is the fact that it added life and a connection to the character. This voice transforms an otherwise lifeless story to a jump start and electric novel. In order to find out how important this narrator was to the story we will compare the novel The Catcher in the Rye to the piece ?A Slight Rebellion of Madison?(the summary of the very same novel as told in third person omniscient). In looking at the importance of Holden's role we will first look at the summary of the novel. In ?Slight Rebellion off Madison? the character of Holden Caulfield has been eliminated and an outside third person narrator replaces him. This version goes through the story explaining the basic outlining of The Catcher in the Rye. The outline is what the summary gives to the reader and that's all it gives. The basic plot is average, but with out the connection to the reader it keeps the reader on the outside through the whole thing. The plot tells the happenings of a young man named Holden Caulfield, but without really knowing to much about the character of Holden the plot line is lifeless and boring for the reader. We see the experiences that Holden goes through, but the reader doesn't get involved. It is hard for most readers to sympathize with Holden therefore Salinger relies on the connection Holden makes with the reader to get the reader involved in the life of Holden. What about Holden's narrative voice causes such a giant impact on the novel? I s it his loud personality or just that the reader is allowed to but put in the position as his best friend. Salinger starts the novel right away with Holden trying to relate to the reader. ?If you really want to hear about it, the first thing you'll probably want to know is where I was born, and what my lousy childhood was like, and how my parents were occupied all before they had me, and all that David Copperfield kind of crap, but I don't feel like going into it, if you want to know the truth.? Throughout the entire novel Holden uses slang and swear words to give the reader a more familiar feeling to him. Salinger makes it seem as though Holden is confiding everything to the reader. this is the key to the novel and why it is more than a simple story line. Book Reports

Microeconomic and Tourism Essay Example

Microeconomic and Tourism Essay Example Microeconomic and Tourism Essay Microeconomic and Tourism Essay Microeconomic and Tourism I. Introduction †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. II. The significance of tourism to economic. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ III. The impact of tourism on local society. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ IV. The effects of tourism on microeconomics†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. V. UAE as an example for the subject. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. VI. Clusters and competitiveness of the UAE. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. VII. Conclusion. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ VIII. List of figures. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ IX. References. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ List of Figures: * Figure 1: Determinants Of Competitiveness. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. * Figure 2: Determinants of Competitiveness (Sophistication of Company . Operations and Strategy). †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. * Figure 3: Determinants Of Competitiveness (Quality of The National Business . Environment). †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. * Figure 4: Quality Of The National Business Environment)†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. Figure 5: The Dubai Logistics Clusters Map†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. * Figure 6: Dubai Tourism Cluster Map†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ Tourism is one of the largest and fastest growing industries in the world especially in the developing countries. Some countries consider tourism as a source of income and government revenues in addition to agriculture and industry or even oil and gas products. This report describes the important and major role tourism plays in the macroeconomic and microeconomic of some countries. This report also gives a brief account about tourism and microeconomics in the UAE, and the plans which include strategic objectives to closely connect tourism with micro businesses, demand, supply and local services as well as recreational facilities. Many countries, especially some developing countries like Caribbean countries, Kenya, Tunisia, Indonesia, Thailand and Egypt have tourism as the main income for local development, foreign currency, and poverty reduction and for economic growth. They invest on tourism considering it as their major industry. They ave it as a remedy for local economic development and to solve problems like unemployment. In this way they generate higher income for the local economic circuit, for individuals like taxi drivers, storeowners etc. , and for hotels, restaurants and local firms To attract tourists such countries build the required infrastructure like hotels, resorts, communication, roads, parks and other recreational facilities, which in turn aff ects demand and supply of many commodities. Moreover, â€Å"Community support is important for tourism, as it is an activity that affects the entire community. Tourism businesses depend extensively on each other as well as on other businesses, government and residents of the local community. Economic benefits and costs of tourism reach everyone in the region in one way or another. † In countries that depend on tourism as number one industry, tourism economy affects their, policy, strategic decisions and planning as it may reflect on the whole of its community and microeconomic. In addition to the plans for building the suitable infrastructure, they have to conduct economic impact studies, analysis and assessment to support decisions related to tourism. They have to know the contribution of tourism to the economy of the country, the government income from taxes and fees and whether the revenues of tourism will cover the cost of services in addition to making sufficient profits. They also have to conduct environmental impact assessment in order to know the effects on social, cultural, microeconomic, biological, physical, and ecological systems. Tourism microeconomic impact studies are vital for countries which depend on tourism industry as the main income. The studies and analysis will answer many questions that affect policies, planning and strategic decision making as well as actions to encourage tourism activity. The results of the studies include the amounts of money tourists spend, the portion of sales by local businesses, the income tourism generates for households and micro businesses, the jobs tourism support and taxes that are generated by tourism. It is worth mentioning that not only poor countries pay attention to the importance of tourism. There are some rich countries that care about tourism. United Arab Emirates is a good example. Although they have sufficient revenues from oil and gas exports but at the same time they have long term plans to promote tourism. They â€Å"made significant investments to diversify beyond oil production and enhance the quality of its business environment. † There are â€Å"numerous world-class development projects throughout the UAE especially in Abu Dhabi and Dubai – from new luxury hotels, resorts, leisure attractions and shopping malls, to low, mid and high-income residential communities – that dramatically attracts visitors. For example in Abu Dhabi â€Å"Saadiyat Island is undergoing remarkable transformation that will become a world-class leisure, residential, business and cultural hub. Saadiyat Island’s Cultural District will house the world’s largest single concentration of premier cultural assets, including the Lord Norman Foster-designed Zayed National Museum, the Louvre Abu Dhabi and Frank Gehr y-conceived Guggenheim Abu Dhabi. A performing arts centre and a maritime museum will add to the portfolio of leading cultural institutions. There will be also Manarat Al Saadiyat, Monte Carlo Beach Club, Mesopotamia exhibition, Beach Golf Club, Zayed National Museum. Another interesting and entertaining place is Yas Island which includes Marina Circuit, Yacht Club, Abu Dhabi Grand Prix, Ferrari World Abu Dhabi and many more interesting places. Such projects enhance the microeconomic in UAE. Moreover, in Dubai there are many projects that attract visitors which in turn encourage tourism and increase expenditure. The following figures and facts show the microeconomic competitiveness of the UAE and Dubai logistic and tourism cluster maps. Figure 1 Figure 2 Figure 3 Figure 4 Figure 5 Clusters in the UAE Remarks: Cluster developments include all emirates while the efforts that are made by each Emirate are not the same. The main efforts are made by Abu Dhabi and Dubai. The present UAE’s clusters support the infrastructure investments, and the attraction of outside companies and foreign manpower. In spite of the remarkable efforts made by the experts and the departments of UAE overnment, the success in making clusters is still not comprehensive, but The UAE is still better in cluster-based economic variations than some other oil-dependent economies. The building of better, more developed and sustainable clusters is still important for UAE government. Competitiveness in the Regions Economic performance of each country is deferent. Local policies and investments may help all countries i n the region make much more efforts in competitiveness. To improve competitiveness there should be more coordination and cooperation among the individual Emirates and other GCC countries. â€Å"Different emirates have developed their own economic strategies, e. g. , Abu Dhabi Economic Vision 2030 and Dubai Strategic Plan 2015† Figure 6 Dubai Tourism Cluster Map Finally, it is true that tourism has some disadvantages with regards to demand and supply, prices, environmental pollution, cultural and traditional lifestyle degradation, but in our opinion tourism is and will remain a source of profit and has many more advantages especially to microeconomic growth and in creating different levels of employment for people as well as a source of profit to individual and firms business. References: tandfonline. com/doi/abs/10. 1080/00220389808422535#preview https://www. msu. edu/course/prr/840/econimpact/pdf/ecimpvol1. pdf propoortourism. org. uk/Publications%20by%20partnership/Tourism%20and%20Local%20Development. pdf allfreeessays. com/topics/advantages-and-disadvantages-of-tourism/0 visitabudhabi. ae/en/abudhbi. tomorrow. aspx isc. hbs. edu/pdf/2010-0124_UAE_SessionTWO. pdf scribd. com/doc/25183529/United-Arab-Emirates-Country-Analysis

Deadlock Characteristics and Solutions Research Paper

Deadlock Characteristics and Solutions - Research Paper Example When a process cannot change its situation indefinitely due to another waiting process using the same resource, then this leads to a system being in deadlock (Kaveh and Wolfgang). Under normal circumstances, resource allocations in a system undertake the following steps. A process requests a resource and the process is suspended until the resource is available. The process then uses the resource once it has been allocated. Finally, the process releases the resource. A system might have two processes running process-A and process-B namely. The situation above illustrates that Process-A and Process-B are in a deadlock state. Deadlocks have the following assumptions. The process cannot be allocated a resource before it requests for it. Therefore, the order it follows is request then use it and release the resource. A process can also only request more resources than the number of resources available for use by the system. Multiprogramming systems have a resource table than manages resources by showing free and occupied resources being used by processes. It also keeps queues of the processes that are waiting for certain resources. The queues will indicate the time a resource will be released by a process thus making it available for use by other resources. Mutual exclusion occurs when one or at least one of the resource is not sharable. It means that only a few numbers of processes can use the resource at a time. A requesting process has to wait for a resource to be released if it requests the process when it is being used by another process. To illustrate mutual exclusion, Process-A can have an exclusive control of a resource that Process-B needs and vice versa. Process-A and Process-B will block indefinitely while waiting for one process or other processes to free the resource. Mutual exclusion is not restricted to objects in the computer

Starbucks ethics negative side Assignment Example | Topics and Well Written Essays - 500 words

Starbucks ethics negative side - Assignment Example Interest of the enterprises to follow and adopt business ethics as part of their functioning has fallen down during the recession period, with unethical practices indirectly leading to recession. (Purlys 711). Starbucks is under this ethical scanner for a long time, and now the global changes on how companies should function ethically, make it imperative on the part of Starbucks to be more ethically sound, but that is not the case, with Starbucks facing problems in organizing in the changing global environment. Although, Starbucks wants to establish itself as the most recognized and respected brand in the world, it is facing some ethical issues and it is negatively affecting its organizing efforts in the changing environment. Starbucks is facing criticism for unethical as well as controversial activities like not compulsorily providing Fair Trade Coffee in all its stores and because of the use of Bovine Growth Hormone milk in its coffees and ice-creams. Fair Trade Coffee is the term given to the coffee beans, which are purchased by Starbucks or other coffee makers through ethical means like providing fair and industry standard prices to the coffee growers in the Home country as well as in the Third World countries. Also, Fair Trade activities including Fair Trade Coffee support and intersect with other community development efforts, grounding and enhancing the resulting benefits (Raynolds, Murray and Taylor 1116). However, Starbucks is accused of not selling these Fair Trade coffees in all its stores compulsorily, instead selling only to the clients, who ask for it or demand it. This way, they still selling non-Fair Trade coffees and because of this unethical practice, they are giving very low prices to the farmers, forcing them into a cycle of poverty and debt, and also not doing enough community services for them. Although, Starbucks’ chairman, Howard Schultz mandated that coffee farmers from its major sources in the African countries

Star Wars Essay Example | Topics and Well Written Essays - 2000 words

Star Wars - Essay Example While it is no doubt Star Wars deals with advanced technology many of which have not yet been established, Star Wars also talk about the existence of Force which is actually a mystical energy field that provides magical energy to Jedi. Considering both scientific elements and mystical power shown in Star Wars, can the films be seen in the genre of both sci-fi and fantasy. Today, science fiction has become a kind of reflection of â€Å"mythology of our times† (Sutton & Sutton, 1969, p.230). Myth has been described by Fontenelle as science that has been conceived in the primitive era by observing the causes of events. In the 19th century, Andrew Lang has explained that myth is human being’s effort of understanding the mysteries of the world through the lens of science. It is now no longer possible to assume myth as prescience. According to Levi-Strauss theory, myth and science are two parallel modes of explaining the universe. They are mutually exclusive and two different ways of explaining the same thing. In earlier days, myth was used by man to understand his own origins while science is used as a tool to study destiny (Sutton & Sutton, 1969, p.231). Today science fiction is accepted as mythical exploration of scientific technology, and therefore Levi-Strauss’s theory does not hold good regarding the two concepts as parallel auto nomy. There is now a clear intersection of the mythopoeic and scientific modes. According to Thoman C. Sutton and Marilyn Sutton (1969, p.231) â€Å"myth and science reflect man’s irrepressible curiosity about his origins and his destiny, they each can be seen as a particular human means of structuring the universe†. The authors consider science fiction as scientific myth more than religious myth in which man holds the major power. Star Wars is a classic story that talks about man turning evil and his son attempting to amend him. Basically it is a story about good and evil and set in another galaxy in another

Effects Of Classroom Lighting On Filipino College Students

Effects Of Classroom Lighting On Filipino College Students Several studies on the effects of lighting on students academic performance had been done abroad on different social classes and ages of the subjects. These all had the objective of improving the learning process of students during their formative years at school. According to Bukky Akinsanmi, theories on how learning takes place include behaviorism, cognitivism, and constructivism. The behaviorism theory, which was popularized by B.F. Skinner, supports the idea that humans come into this world like a blank slate tabular rasa. Humans learn based on reinforcements. Rewards are given to those whose action reaps positive results. Punishments are given otherwise. The effective transfer of knowledge is the teachers responsibility leaving the student a passive participant. It is teacher-focused, structured, lecture-based, and uses reward and punishment to promote learning. The classrooms provided little room for flexibility. Lapses on behaviorism theory include the eventual possibility of extinction of positive results when rewards are removed and the attitude of just doing things for the sake of rewards. Since the behaviorism theory does not account for all learning, the cognitivism theory came into existence. It says that the mind is a black box that must be opened and understood. It focuses on the study of mental processes. Schools were built in single or two-story buildings connected by walkways housing students according to their grades. Meanwhile, Constructivism theory states that knowledge is constructed and not acquired. The learning process is now the responsibility of the student and not the teacher. It says that humans are like blank slates making meanings from experiences. Unlike the behaviorism design of school environment, this theory supports student-centered, collaborative, cooperative, and experiential learning facilities with teachers serving as facilitators (Akinsanmi, 2008) To enhance students academic performance, the effective coordination of school environment must be studied. The physical characteristics of a school environment directly influences both the teachers way of imparting knowledge on students and a students performance at school. Such characteristics include sounds, temperature levels, and classroom lighting (Tope, 2013). Poor school facilities like inoperative heating system, inadequate ventilation, and poor lighting affect health, learning, and morale of students and staffs. Good overall building condition; including features such as large windows, natural lightings, and well-designed skylights on classroom settings; results to better students academic achievement (Vandiver, 2011). According to Robert Scott McGowen, the illumination of our surrounding environment impacts our reactions, motivations, moods, and sense of well-being. For centuries, this issue of illumination led to evident designs in architecture and natural lighting. Different degrees of illumination can be used to stimulate productive and creativity in offices and schools. Several studies had been done on providing windows or skylights in classrooms resulting to higher standardized tests. However, it does not clearly imply that the improvement in students performance was due to increased light, quality of light, or physiological effect of natural lighting. Windowless spaces contribute to negative attitudes of students as well as their teachers especially when coupled with monotonous tasks. It was shown that natural lighting can improve the quality and quantity of lighting in instructional areas effectively. Daylight has been and is still the standard by which artificial light is measured. Researc h reports indicate a positive correlation between day lighting and academic performance. Good quality of lighting increases comfort and increased comfort contributes to higher scores and academic performance of both teacher and students. The developmental stages of students are also considered when designing lighting systems. It is a physical support on students to help them concentrate on their academic endeavors. Recently, the focus on effective learning environments has shone on healthy physical surroundings (McGowen, 2007). Changing the facilities creates a different learning environment. Creating change has a major impact on students, faculty, and administrators. This change creates the type of learning environment, which is more conducive to learning and performance. (Vandiver, 2011) Two field studies and one experiment were done with Dutch elementary school children to examine the effects of dynamic lighting on concentration done by Sleegers, Moolenar, Galetzka, and Van Der Zanden. In the field studies, the pupils in the experimental conditions were subjected to different lighting settings and conditions during one day for a longer period of time (Study 1) or were constantly exposed to the focus setting for one month (Study 2), while the pupils in the controlled environment were subjected to the same lighting conditions during one morning (Study 3). They focused on pupils concentration performance and evaluated the impact of different lighting conditions and settings on pupils concentration. They also examined the differential effects of classroom lighting conditions on concentration for gender. They evaluated the effects of lighting, conducting analyses of variance, using three samples of data from 181 elementary school children. The results of their field stud ies offer support for the positive influence of classroom lighting conditions on concentration. Although all pupils performed better at the concentration test at the consecutive measurement points, it appeared that the performance of the pupils in the experimental groups improved more than the performance of their peers in the control groups. Furthermore, the findings of the first field study show differences between grades: they found effects of lighting on concentration for pupils from grade 4, but not for pupils from grade 6. These findings suggest that older pupils concentration might be less affected by the lighting conditions used than younger pupils. Hypothesis states that older pupils are more trained to concentrate while performing tests than younger pupils. On the other hand, the findings on the second field show that, on the average, older children perform better on concentration tests than their younger peers, no additional support was found for the role of age in the ef fect of lighting on concentration. Meanwhile, the results of the third study showed no statistically significant effect of lighting on concentration and so not substantiate the findings of the two field studies in a controlled environment. It might be because of the differences in the designs used. It suggests that the statistically significant differences found in the field of studies might be caused by uncontrolled extraneous influences that might limit or bias observation. It might also be that differences in the way children were exposed to the lighting conditions and settings in the different environments caused the differences between the findings. Although they did not evaluate the dynamic nature of the light system used, their findings seem to suggest that an environment in which different lighting settings and conditions are used to support specific activities and tasks at hand during a longer period of time may be more effective for pupils learning than an environment in w hich pupils are exposed to the same lighting condition for a relatively short period of time. The effect of lighting might be situation, task, and time dependent as previous studies also have indicated. The differences between the findings of the field studies and the third study for the relationship between lighting and concentration may also have to do with seasonal effects. Seasonal effects were also found in a more recent study into the effects of dynamic lighting on student alertness in a lecture room environment. The results of that study showed that in spring no change in alertness could be detected, while in the autumn study the decrease of alertness during lectures was significant. These findings shed light on the effects of exposure to lighting conditions during different seasons and the effect of the dynamic nature of light. As such, attention should be paid to the added value of artificial lighting in combination with exposure to daylight for the improvement of the perfo rmance of students in educational settings. Third, the results of their field studies showed no evidence of differential effects of gender in the relationship between lighting and concentration. Although earlier studies did find effects of lighting on performance and mood differ between men and women, their findings do not indicate gender related effects of lighting on pupils in elementary education. This may be related to the difference between children and adults in effects of lighting, for instance in regard to the development of psychological and affective preferences for the environment in general, and lighting specifically. (Sleegers et. al., 2012) According to Warren Hathaway, a search for ways to improve education is sustained by the general view that the learning environment is an important aspect in the educational process and the specific findings of research into the effects of types of lighting on people. Among the most surprising findings from the research in this field were that those elementary students who received trace amounts of ultraviolet light in their classrooms developed fewer dental carries and had better attendance than students in a comparison group. Sunlight is still the most important source of light and energy for living organisms and it may be experienced as direct light or as skylight. Most people do their works each day under the influence of sunlight. However, as society becomes more urbanized, people spend much less time under sunlight and much more time under artificial lamps. We are surrounded by walls, floors and ceilings covered with colors seldom repeated on the same scale in nature and these colors are usually perceived under lighting systems designed more for efficiency than for their possible physiological or psychological effects on people. Indeed, our artificial lighting systems can only simulate twilight levels of illumination-light levels of 200 to 1500 lux in comparison to light in the natural environment at twilight of 2,800 to 8,200 lux and at noon up to 100,000 lux. There is significance of wide differences in light levels between natural settings and built environments. Corth contended that the natural environment of our earliest ancestors was not the open plains but the forest floor. As a consequence, the habitat noon-time light levels would have been much lower than the 8,200 to 100,000 lux found in open areas. Moreover, he further contended that the spectral quality of the light at the forest floor was greenish-yellow and represented the combined result of the solar radiation spectrum and the filtering effect of the forest canopy. He also progressed the vi ew that our ancestors only later they occupied the forest floor near the equator did they move onto the open plains either north or south of the equator. Thus he concluded that heavy skin pigmentation was a matter of camouflage for survival more than it was a filter against UV light. As humans left the forest cover and moved into the more open country to the end of the equator and away from zones of intense UV light, the pigmentation was reduced as a response to the need for increased vitamin D which is formed by the action of ultraviolet light on the skin. Following Corths logic, one might expect two effects. First, in as much as the light spectrum of cool-white fluorescent lamps approximates that of the greenish-yellow light reaching the forest floor, people may find these lights to be very satisfactory. Second, if skin pigmentation decreases as a response to an increased need for ultraviolet light, highly pigmented people living in northern climates may have greater needs for ult raviolet stimulation than do lightly pigmented people. Sunlight contains all colors in relatively uniform amounts and all colors are equally visible when illuminated by sunlight. For this reason, natural light serves as the reference for comparing the color rendition characteristics of artificial lights, with natural light having the maximum or reference Color Rendition Index (CRI) of 100. The color rendition index is a measure of the way colors look under specific light sources. It is important to note that equivalent CRI indices mean the same thing only when the light sources to which they relate have equivalent color temperatures. As a consequence, colored objects may appear different when viewed under lights with different color temperatures but equivalent CRI indices. Not all artificial light sources accurately reproduce the full spectrum of sunlight. Incandescent lights are rich in red and yellow light, but radiate relatively little energy in the blue and green region of the s pectrum. Cool-white fluorescent lights emit most of their radiant energy in the green and yellow bands of the spectrum, the range to which eyes are most sensitive. Thorington asserted that it is at the 555 nm that the lumen or the standard unit of light is defined. Full spectrum lights emit a significant portion of their radiant energy in the blue area of the spectrum. A further small percentage of the radiant energy from fluorescent lamps may fall into the ultraviolet range. Rooms lit with full spectrum fluorescent lights may be seen as being somewhat dimly lit since the eye is less sensitive to blue light than to green and yellow light,. Full spectrum lights do, however, have a relatively high Color Rendition Index and this may be very important to vision processes. In this regard, Aston and Bellchainbers compared high efficiency with lamps that provided a spectrum more closely balanced to natural light. In their report they said, The results clearly show that the Kolorite lamps, lamps simulating natural light in spectral distribution, not only provide better color qualities but give a higher degree of visual clarity than do the high efficacy lamps at an equivalent illuminations. Ozaki and Wurmm drew attention to the fact that light from high pressure sodium vapor lamps produced anomalies in the growth and development of animals. They presented evidence to the effect that the exposure of developing rats to high pressure sodium vapor (HPSV) lights caused characteristic changes in growth and development. Downing concluded: There is no area of our mental and bodily functioning that the sun does not influence. Our bodies were designed to receive and use it in a wide range of ways. We were not designed to hide from it in houses, offices, factories and schools. Sunshine, reaching us through our eyes and our skin, exercises a subtle control over us from birth to death, from head to tail. Zamkova and Krivitskaya augmented regular fluorescent light with ultraviolet s untan lamps in a controlled experiment involving school children and they reported that when compared to the control group, students who received exposure to ultraviolet light showed increased levels of working ability and resistance to fatigue, improved academic performance, improved stability of clear vision, and increased weight and growth. Volkova studied the effects of ultraviolet supplements to general lighting in a factory and found that when compared to a control group, an experimental group of adults demonstrated decreased permeability of skin capillaries, increased white cell activity, and reduced catarrhal infections and colds. Richard Wurtman concluded that light has biological effects that are important to health and that some of these effects may be easily reproduced and measured in the experimental laboratory. These effects were of two kinds: those which modify the individuals endocrine, hormone and metabolic state by means of light reaching the retina and those which result from light on the skin. He also linked light entering the eye with responses of the pineal gland and secretion of the hormone melatonin. This hormone in turn influences the functions of other glands, possibly as a result of direct action on specific areas of the brain. Wurtman and Weisel studied the effects of light from cool white lamps and full-spectrum Vita-Lite lamps on a group of rats. Their findings support the argument that environmental lighting has an effect on at least some neuroendocrine functions. Himmelfarb, Scott, and Thayer reported that light from Vita-Lite (full-spectrum) lamps was significantly more effective in killing bacteria than light from standard cool-white lamps. Downing offered evidence that small amounts of ultraviolet radiation destroy bacteria and moulds. Relatively small amounts of ultraviolet light can stimulate calcium absorption among elderly men who have no exposure to sunlight and who eat a diet containing little vitamin D. Mass, Jayson, a nd Kleiber reported that students studying under full-spectrum lights had the smallest decrease over time in critical flicker fusion and an increase in visual acuity. Students studying under cool-white illumination demonstrated greater lethargy than those studying under full-spectrum lights (Hathaway, 1994). Sleegers suggested that future research should, therefore, focus on the interaction between light conditions and settings, specific activities and tasks and duration. This may increase our understanding of the variability of the effect of lighting among classroom environments, school activities, tasks and student performance and the potential effects of dynamic lighting in school settings. More research is needed to test the effects of different lighting conditions and settings on the school performance of different age groups. Future studies should use reliable and repeated measurements of concentration in order to reduce bias, increase the validity of the design used and evaluate the possible long term effects of lighting on school performance of young children in natural school environments. More systematic research is needed on the relation of daytime and artificial light, concentration, and seasonal effects, using objective measures to analyze performance in real life settings a nd with prolonged exposure. By doing this, the findings of these studies may help to increase our understanding of person/environment interaction and its impact on the performance and learning of elementary school children (Sleegers et al, 2012). At the same time, the literature on the non-visual effects of types of lighting on people is constantly expanding and from this there emerges a need to examine a variety of types of lighting for non-visual effects on people (Hathaway, 1994).