This story was produced by the Traveler-in-Residence program in partnership with.“Virtually everything that sparkled in the golden age of Greece was borrowed from the Egyptians, and the Egyptians adopted their routines from the royal blacks of Nubia. We moderns overlook Nubia, we forgot how proud and fancy it was. Nubia played Professor Longhair and Big Mama Thornton to Egypt’s Elvis.” Tom RobbinsNUBIAN CIVILIZATION predates Egypt’s by thousands of years, archeological evidence suggests. Nubia even ruled over Egypt during the 25th Dynasty, yet it is largely overlooked in the well-told narrative of ancient Egypt. The few documentaries and podcasts I found on the subject describe the story of today’s Nubia, which covers southern Egypt and northern Sudan, as one of displacement and loss. Nubian people saw their villages along the Nile drowned as the result of the constructions of, first, the Aswan Dam in 1902, and then the High Dam in the 1960s.
Make sure to use FULL SCREEN mode if the text is unclear in the video. This is the kind of material which is taught in the Shariah Program's classical Arabic program (week 1). For this reason, we focus on classical Arabic. After having a good grasp of this, one can extend his or her knowledge to easily learn modern standard Arabic (MSA). Such knowledge of the two dialects of Arabic can be learned and practiced from courses such as the Shariah Program.
The resultant rising waters of the newly formed Lake Nasser flooded much of Nubia, submerging villages and ancient monuments. The monuments were saved, but the homeland of the Nubian people was quietly left to drown and around 100,000 people forced to resettle.Nubians were made to begin a new life, in a new place, from nothing. People who had lived along, and relied upon, the Nile for their whole lives were resettled in desert areas around Kom Ombo, or cities like Aswan. They were promised compensation, but it never arrived; instead, they faced political and cultural marginalization and the erasure of their cultural heritage and language.The reports I listened to were often accompanied by a haunting track called “The Water Wheel” by Hamza El Din. The sparseness of this music conveyed to me the emptiness of the pain of loss. I was interested to learn more of how Nubian musicians express their feelings of displacement through music. Visitors to Aswan may be able to catch performances by Nubian musicians at the Nubian House, just off Sharia al-Tahrir, or at the Nubian Restaurant on Issa Island.The more I listened to Nubian music and read about the artists, the more I came to interpret the music implicitly as a way of resisting the erasure of Nubian identity alongside their geographical home.
“The Water Wheel,” for example, describes the experience of a boy turning a waterwheel, technology that was cooperatively built and shared by Nubian communities. Hamza El Din was one of the thousands of people whose villages had been lost underneath Lake Nasser.
“The Water Wheel” is his lament over the loss of a traditional way of life.In Egypt, I’d read that the best place to hear Nubian music was at a Nubian wedding, but attendance was not realistic in my one free afternoon in Aswan. Visitors to the city may be able to catch performances by Nubian musicians at the Nubian House, just off Sharia al-Tahrir, or at the Nubian Restaurant on Issa Island — both places feature occasional live music.
Instead, I satisfied myself with catching the drifts of music coming from the souk — from recordings played in cafes, and from a lone street musician in the Ferial Gardens on my way to the Nubian Museum. What really caught my attention was the variation of instrumentation and styles — styles that my ear could not distinguish as traditional or contemporary.Nubian music, I learned, originally drew inspiration from the Nubian landscape.
However, since their displacement, Nubian musicians have been pulling from other influences, such as Western and Arabic pop rhythms and instruments.In its fusion of traditional and modern elements, the music that Nubian musicians have produced over the last 60 years reflects the way that displaced Nubian people have adapted to their new lives in new homes. This music is a record of the conciliation between traditional ways of life and those of adopted homes; between rural music and the sounds of big cities.The following three albums offer a good introduction to contemporary Nubian music. Hamza El Din — “Escalay”Hamza El Din was born in the now-drowned village of Toshka. While studying in Cairo, he became aware of the plans to build the High Dam and was drawn to the preservation of the threatened culture and traditions of Nubia.
He traveled by donkey through Nubian villages with his tar drum, gathering songs. His music drew upon the moods of traditional Nubian sounds mixed with instruments such as the classical Arabic oud, which was not indigenous to Nubian music.
This is especially true for the Arabic language. It has a very clear core which consists of roughly 20% of all the rules in the 3 sciences of Grammar ( nahw), Morphology ( sarf) and Rhetoric ( balagha).The rules that belong to this 20% core have the broadest application by far. These are the fundamentals of Arabic that you would expect to encounter in practically every sentence.But within this 20% core, there is an even DENSER inner-core which we call the “Core-4″. Without getting caught up in math, re-applying the “80/20 Rule” with the 20% core, we get an inner core of no more than 4% of all the total rules in the 3 sciences. This 4% inner core accounts for over half of all benefits! And it is the ability to properly capitalize on this very concept that allows students in our program to grow at an exponential rate. A sister who studied Arabic at Harvard university and subsequently at our intensive puts it best: Because of that, in one day of class I learned more than I learned in an entire year of Harvard.
What you need in a class is someone to explain to you how the language WORKS. In only a few days of the Shariah Program, people were starting to read Arabic fluently they had already learned what each part of the sentence was, like: this is a past tense verb/this is a noun/ this is a command to a man/ this is an adjective referring to the feminine noun). That does not happen in university Arabic until well after the first full year.Yes, properly capitalizing on the “80/20 rule squared” allows our students to learn mind blowing amounts of proper and well-structured Arabic in mere days.
This is what makes the Shariah Program unique and its curriculum one of the most sought-after in the Western world. STEP 1: Study the CORE and Central Theme of How the Language WorksWhen you learn this core and central theme first, you will have a bird's eye view of the entire language.
Then each time a new rule or pattern is introduced, it’s not going to be just a random piece of information that needs to be memorized. It’s now a key piece of the big picture that you eagerly grasp and put into place to make your understanding of the language clearer and clearer. STEP 2: Begin Your First Arabic Book in the Third Week of ClassText: Qasas an-Nabiyyeen 1-2As you see the rules that you’ve learned come alive in the pages of this story book, your enthusiasm level will go through the roof. Not only that, but you’ll have a perfect opportunity to learn the rest of the language organically and contextually, based on need and necessity, as the author gradually brings more and more complex structures. STEP 3: Complete a 132 Page Classical Book in Grammar, Cover to CoverText: Hidayah an-NahwIn the second semester (roughly the 7th month of study), we take everything we’ve learned in grammar and morphology and put it into practice as we start reading our first unvoweled text (i.e. Without tashkeel, harakaat or zabr, zer and pesh).
This is where you'll learn to think at the level of the scholars. STEP 4: Dive Deep into the Meanings Of The Qur’anHere we will be going through the verses of the Qur’an and learning about rhetorical devices and language patterns. We will cover two large surahs from the Qur’an with a very thorough grammatical and rhetorical analysis.
The themes, language patterns and rhetorical devices you’ll learn about in these verses will equip you to understand hundreds of other verses like them. STEP 5: Master Classical Logic and the Modes of ArgumentText: Mi'yar al-ilm and al-Qistas al-Mustaqim (both by Imam al-Ghazali)Studying mantiq will deepen your appreciation of the Qur’an. Because entire sequences of verses within the Qur’an are formatted based on the rules of Logic.
When you understand exactly why a particular argument leads to its conclusion you will appreciate the argument to a much higher degree. You’ll go beyond satisfaction into absolute certitude.
Gibson a5 mandolin serial numbers lookup. STEP 6: Attain True Proficiency Through Second Grammar TextText: Ibn Aqeel’s commentary on the Alfiyyah of Ibn Malik.Because this commentary is quite easy to understand, you’ll be able to focus your efforts on getting more proficient at reading quickly. Our aim is to gradually wean you off of conscious deciphering – and take you to the point where the deciphering becomes subconscious. So you can read and understand Arabic as quickly and easily as you do English. STEP 7: Arabic Rhetoric ( balaagha) or the Study of EloquenceText: Mukhtasar Al-Ma’aani Imam Taftazani’s commentary on al-Qazweeni’s Talkhees Al MiftahRhetoric is the most exalted and noble area of study concerning the Arabic language. It is said that it is through the principles of Rhetoric (balaagha) that “the veils are removed from the faces of miraculousness within the verses of the Qur’an”.The study of balaagha will open up a whole new world for you, exposing you to the most wondrous things. We’ve saved this text for the final months of Year 2 so that you’ll have something exciting to look forward to.
Alhamdulillah, over the almost 2 decades that we’ve been teaching, literally hundreds upon hundreds of students have left behind detailed reviews, within Facebook comments, at our student only message boards, within surveys and sometimes emailed to us directly.Many of these are actually full blown essays which are hard to share on this page.Below and on the side of this page, we're sharing a few of the shorter ones to help you decide:Here's a screenshot of one posted on Facebook. Many others can be seen. 'the bold step he takes in getting the student into the heart of the Arabic language through ‘the stories of the prophets’ just after a few weeks of schooling in Arabic is unheard of but it is highly effective because while giving the opportunity to the student to apply and understand the theory (morphology and syntax in general), it also keeps him/her not only challenged but also motivated and interestedthis is what the other courses fail to achieve!' - oumardia“Within first few weeks I realized the structure of this course meant that it was adding to everything I had been exposed to and forming a much clearer map of the language.
The course has never felt boring despite my previous exposure and the students are always being stretched and steadily taken to the next level”.- Faisal Khan. 'I showed a friend the material available for each lesson. She was stunned.
The fact that the video is backed up by a transcript and with an abstracted handout and table when appropriate, is the greatest and most brilliant idea I have ever seen or experienced. I would also add that the fact that you have distilled your experience of the past ten or more years in such a way as to present the material in a logically and chronologically coherent manner, contributes to your method as an unqualified success. '-Shakira, Palestine. 'This is my third series of Arabic classes. I’ve previously attended an Islamic school for three years, and I also took a year of Arabic classes in college, and I can honestly say that I’ve learned far more here in three months than I did in my four prior years in Arabic instruction. Not only that, but what I have learned I am also able to understand and recall far better than anything I learned from my other attempts at learning the language.“This is truly a remarkable system, Mashallah.
I was somewhat skeptical that the course would be as good as I had heard, but it definitely exceeded my expectations. Everything that is taught is taught in an amazingly efficient manner, with each issue being brought up multiple times, with each instance increasing the depth of the discussion at a controlled rate, so that by the time a subject is taught in exhaustive detail, the subject will already have been brought up multiple times. It really just flows”.- Farhad Akbari, San Diego“alhamdulillah I feel like I’m getting much more than my money’s worth and really your program is the answer to my dua’s of wanting to learn arabic seriously. I used to read the website and the testimonials and think that it was all just hype to get people to sign up, but now I can’t stop gushing about it to other people I know having similar problems as I had with finding the right course.
Within the 7-8 weeks of recordings you have summed up what I have learned with 3-4 years of part time studies and more, and I’ve understood the concepts much more clearly than before. So I just wanted to say jazakallah for offering the course as I’m really excited to see what else I learn as I go on inshallah”.- Fariha Siddiquie, Toronto. If what I've shared with you today has caused your dedication to grow even deeper, and if you see how you can really get more of the messages Allah has intended for you by truly understanding His language, then please read this section carefully.This program is specifically for people who want to understand Arabic as it relates to our spiritual teachings. And with that in mind, it is completely different from any other “learn Arabic” type of program you might have seen.In fact, it’s the ONLY Arabic program that precisely leverages the 80/20 principle the way I explained it to you above so that you can start reading an actual Arabic book by as soon as the third week of class.The complete online program can help you too if you implement it and believe that it’s something that can help you in your studies.In a few days from now, I’ll open up registration to the main program to fill the last few remaining seats. So if you’re really excited about this, one thing you can do is you can fill the form below to join the early bird list.This way you’ll have a chance to join the program before anyone else and you’re pretty much guaranteed a spot.If you’re not at that point, then that’s perfectly fine. The program is serious and does demand a level commitment.
Download Lagu Akon Right Now Na Na Na Mp3. 82-sol9-sparc-local gcc-3.4.6-sol9-sparc-local libgcc-3.4. 6-sol9-sparc-local libiconv-1.13.1-sol9-sparc-local. We can install an older version of Oracle Oracle 7.3.4 or 8.1.6 on a machine with Solaris 8 / Solaris 9 sparc? Thanks in advance. Mar 1, 2018 - Apr 12, 2014 Solaris 10: how. Hi, I want to install the gcc-3.4.6 on solaris 9.5, in order to compile perl 5.8.8. I have the following packages. Gcc-3.4.6.tar ibiconv-1.11-sol9-sparc-local.gz gcc-3.4.6-sol9-sparc-local libiconv-1.11.tar.gz Where can I find the necessary documents or infoarmation to do the needful. Regards and Thanks Vivek. How to install libgcc 3.4.6 sol9 sparc local 2.
We'd prefer you join when you're ready, insha Allah.