In: Maǧallat al-baḥṯ al-ʿilmī fi 'l-ādāb$dmaǧallat muḥkamat rubʿ sanawīya$hǦāmiʿat ʿAin Šams, Kullīyat al-Banāt li-l-Ādāb wa-'l-ʿUlūm wa-'t-Tarbiya: Journal of scientific research in arts, Band 22, Heft 1, S. 1-176
Executive Council Thirty-Fourth Ordinary Session 7 – 8 February 2019 Addis Ababa, Ethiopia ; The African Union Advisory Board on Corruption (AUABC) was established in accordance with the provisions of article 22 (5) (a) of the African Union Convention on Preventing and Combating Corruption (AUCPCC). The Convention was adopted at the second ordinary session of the Assembly of Heads of States and Government of the African Union in Maputo, Mozambique, on 11th July 2003, and entered into force on 5th August 2006, thirty (30) days after the deposit of the fifteenth instrument of ratification. As at November 2018, the Convention had been signed by 49 states and ratified or acceded to by 40 States.
Executive council Thirty-Fourth Ordinary Session 07 - 08 February 2019 Addis Ababa, Ethiopia ; The members of the PRC Sub-Committee on Headquarters and Host Agreements, met on 22 October 2018 at the AU Headquarters in Addis Ababa, Ethiopia. to discuss issues relating to the implementation of the Agreement between the African Union and the Federal Democratic Republic of Ethiopia, on the Headquarters of the AU , as well as issues arising from the implementation of Host Country Agreements between the AU and States hosting AU institutions, organs, agencies and offices.
"Muḥammad ibn Ḥabīb (d. 860), a specialist in Arab history, tribal genealogy, and poetry, who lived in Baghdad, collected in his Prominent Murder Victims many accounts of murderers and murder victims from the legendary pre-Islamic past, such as how Bilqīs, the Arabic name for the Queen of Sheba, came to power, to the murders ordered by viziers or caliphs in the early Islamic centuries. A lengthy appendix deals with poets from pre- and early Islamic times who were killed. The stories are entertaining as well as informative. Strikingly, the author refrains from explicit moralising. The present book offers a richly annotated English translation together with an improved Arabic text and indexes of persons, places, and rhymes"--
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"In Interpreting the Qur'ān with the Bible, R. Michael McCoy III brings together two lesser known yet accomplished commentators on the Qur'ān and the Bible: the muʻtabir Abū al-Ḥakam ʻAbd al-Salām b. al-Išbīlī (d. 536/1141), referred to as Ibn Barraǧān, and qāri' al-qurrā' Ibrāhīm b. ʻUmar b. Ḥasan al-Biqāʻī (d. 885/1480). In this comparative study, comprised of manuscript analysis and theological exegesis, a robust hermeneutic emerges that shows how Ibn Barraǧān's method of naẓm al-Qur'ān and al-Biqāʻī's theory of ʻilm munāsabāt al-Qur'ān motivates their reading and interpretation of the Arabic Bible. The similarities in their quranic hermeneutics and approach to the biblical text are astounding as each author crossed established boundaries and pushed the acceptable limits of handling the Bible in their day"--
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Migration hat sich in den letzten Jahren zu einem der meistdiskutierten Phänomene entwickelt, sowohl innerhalb als auch außerhalb der akademischen Welt. Dieses Buch untersucht, wie syrische Flüchtlingsfrauen sozial, wirtschaftlich, kulturell, ethnisch und sexuell marginalisiert werden. Die Autorin analysiert, wie sich die in der türkischen Aufnahmegesellschaft produzierten Diskurse auf syrische Flüchtlingsfrauen und einheimische Frauen auswirken. Was denken diese Frauen über die aktuellen Ereignisse, ihren Status und die Schritte, die die syrische Regierung und auch NGOs bisher unternommen haben, um Lösungen für die Unsichtbarmachung von Frauen im öffentlichen Raum zu finden? In recent years, migration has become one of the most discussed phenomena, both within and outside the academic world. This book takes into account how Syrian female refugees are socially, economically, culturally, ethnically and sexually marginalized. The author analyzes how discourses produced in the Turkish host society affect Syrian female refugees and local women. What do these women think about the ongoing events, their status and the steps the Syrian government and NGOs as well have taken so far in order to produce solutions for women's invisibilization in the public sphere?
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