Monetary Policy

The main topic of this text is the veil in North African and Middle-Eastern regions. Western people and Middle-Eastern people do not share the same opinion about its use, while the occidental region considers it as a simple cloth, sometimes it is even considered as humiliating, the Middle-Eastern region gives an important value to it due to its religious and historical significance. Many authors from different countries debated about the pros and cons of wearing

he carried a birthday gift that his grandfather gave to him. It reminds him of his grandfather, who died. Muhammad is from Darra, Syria he used to teach kindergarten. His hobby was giving friends haircuts and shaves. He carried his barber equipment, he stopped his hobby, the last person he gave a haircut to his best friend who was killed in the conflict. Muhammad is 21 years old he is from Damascus, Syria. He carried a painting that reminds him of his friend, Salee. He says that the left side represents her childhood before the war and the right represents her childhood during the conflict. He says that " this memory is important to me because it shows the sweet girl's childhood before the war and her childhood turning to stone after the war began"(Marcy Corp), Salee died in the conflict. Muhammad who is 18 says that the numbers on his phone that he carried are the most important thing to him with him. The numbers on the phone allow him to content the people he left behind. U Shadee says the most important thing she brought is her husband Abu Shadee. Only two of their seven kids are with them and the other five are married and are still in Syria. Faysal wears his Shamagh ( head scarf) that his friend gave him and are still in Syria. Reema sold her gold before her family and herself left Damasus. The only thing she kept is a gold heart necklace her mother gave

Roy Mottahedeh is a Gruney Professor at Harvard University, where he teaches pre-modern social and intellectual history of the Middle East and is an expert on Iranian culture. Mottahedeh started his higher level education journey at Harvard College at which he studied history, he then received a bachelor’s degree in Persian and Arabic at Cambridge University. While teaching at Princeton University, Mottahedeh wrote his first book “Loyalty and Leadership in an early Islamic Society” in 1980, followed by the McArthur reward that allowed him to release “The Mantle of the Prophet” in 1985.

society's standards in the Middle East especially when the Taliban arrive where it becomes mandatory or they face consequences as harsh as death.Not only that but banding women for entering a hospital because they have separate one even as multiple are in labor. “Mariam had heard about the announcement, in January of that year,

In addition, the author recalls the Iranian government closing down all bilingual schools or any other symbols of “capitalism” and “decadence”. These became symbols of regression in the eyes of the Ayatollah and everyone must conform. The author struggles with the very idea of politics and religion during this period as laws of forced veiling and oppression came into conflict with her preconceptions of religion. The author cites an instances where the police locked the outside doors of an Iranian cinema, set it on fire, and prohibited people from rescuing those inside. According to the text, “The BBC said there were 400 victims. The shah said that a group of religious fanatics perpetrated the massacre. But the people knew that it was the Shah’s fault.” The secular Iranian perspective of the injustices being committed by the newly formed Islamic Republic was troubling. A release was sought by this group of people, the only problem was enjoying life and not getting caught.

Once settled in Najaf, Ayatollah Khomeini Islamic Sheikh Ansari Mourteza madreseh began teaching. The madreseh he, January 21 and February 8, 1970, between the Velayat- e faqeeh, governance and delivered his lectures on the theory of Islamic leadership (the text of these lectures in Najaf, not long after its delivery, title Velayat posted under e faqeeh Islamic Hukumt- i). The text of the lecture on e Velayat faqeeh Iran back to Khomeini in Najaf was smuggled by

In Iran, it is just regarded as one of the options in the book of Hudud and had been never applied.

It is a critique of the lavish life style of the recent Caliphs, with desert palaces and extravagant mosques, and how that

Today I will talk about the rich life in a country, which was home for me for the best part of my enriched life, Dubai, “Pearl of the Persian Gulf”, in the United Arab Emirates.

The principal topic is the issue of women’s rights in Iranian culture. Women have no rights and are intimidated through their childhood to consider themselves to be workers to their spouses. To a Western spectator, the whole story appears to be crazy. For the subject of self-damaging tendency, Iranians have a word in Persian, ‘ghahr’, which

During the French mandate, the resistance to French occupation was a blend of local governing ideology in the use of “Nizam” (meaning “system” in Arabic) as an Arabic interpretation of European socialism. For

In his article: Who Wears Hijab with the President: Constructing a Modern Islam in Tunisia, Simon Hawkins suggests, “the category of modernity is notoriously varied and contentious, with an overabundance of both folk and academic definitions” (Hawkins, 46). In this case, it is best to look at modernity in various contexts to better understand the term. This essay will closely investigate approaches of modernization adopted by Tunisia, Turkey, Iraq, Lebanon and Egypt and challenge how they’ve justified certain actions for – what they’ve labeled as – the creation of a progressive society.

by H. RAYN E. Freelance (Editor's Note: This article was written in 1920 by a non-Muslim observer)

‫التقييم التربوي الشامل‬ ‫لدولة قطر‬ ‫االختبار التجريبي 2013‬ ‫اللغة االنجليزية‬ ‫الصف الحادي عشر ( متقدم )‬

.‫ﻳﻌﻮق اﻟﺘﻔﺎﻋﻞ ﺑﻴﻦ اﻟﻤﺎﻟﻚ و اﻟﻤﺼﻤﻢ، آﻤﺎ ﻳﻤﻨﻊ اﻻﺳﺘﻔﺎدة ﻣﻦ ﻓﺮص اﻟﻘﻴﻤﺔ اﻟﺘﻲ ﻗﺪ ﺗﺆدي اﻟﻲ ﺗﺤﺴﻴﻦ أداء اﻟﻤﺸﺮوع‬