The text analysis process comprises of several stages or subtasks. The first step involves information retrieval. This involves collecting and identifying a group of texts usually from the web or a selected database for analysis. Next a process known as named entity recognition takes place. This looks at the names given to people, places and objects in the text and searches for references and
As in other Islamic Schools of Thought Ahmad Ibn Hanbal's Fiqh deals with tawhid, elements of faith, elements of worship (pillars of Islam), halal and haram, ethics, dealing with other people (Mu'aamalat). Al Hanbali's School of Thought has almost no use for Qiyas , to such an extent that they even prefer narration of weak Hadith over Qiyas. It emphasizes taking the Hadith literally to such an extent that they were called As'haab Al Hadith. Ahlul Hadith were known long time before, but As'haab Al Hadith was the result of its evolution. Also like other Sunni Madh'habs, Al Hanbalis do not acknowledge the Imamah of Ahlul Bayt, though Ibn Hanbal was very supportive of Ahlul Bayt.
Mohamed Mustafa El Maraghy the former Azhar Sheikh had made a study titled " A research in translating Holy Quran and its verdicts" and he approved this kind of translation in this research. In the same respect Mohamed Farid Wagdy made a research "the scientific evidences about the possibility of translating the meanings of Holy Quran into foreign languages and he approved and replied to those who reject. There are some big Islamic Symbols who also rejected translating Holy Quran, like Sheikh Mustafa Sabry who rejected in his book, "The issue of Translating Holy Quran". Sheikh Mohamed Soliman in his book the biggest event in Islam, trying to translate Holy Quran, he completely refused the translation of Quran. And there is a very important study about refusing the translation of Holy Quran made by Mohamed Al Hehiawy with the title " translating Holy Quran ..an objective for politics and disorder in
Transnationality of Literature in the Works by H. D. Thoreau and R. W. Emerson Transnationalism as an approach within the discipline of American studies has been adopted not so long ago (Giles 62). However, the idea of transnationality of cultural heritage in general and of literature in particular is not an entire novelty. Already in the nineteenth century America there existed literary works that were similar to this approach in their argumentation. Ralph Waldo Emerson’s and Henry David Thoreau’s works – “Persian Poetry” and the chapter “Reading” from Walden respectively – are a good examples of such sources. Yet, it should be mentioned that these authors never explicitly use this terminology to argue their case.
In Muslim’s realm, the Qur’an can only be read or recited in Arabic. The permissibility of translation is disputable. This become relevant to cross-cultural contact because religion is global. Language ideology that was housed in that religion becomes transported to the new cultural setting. People from all around the world share the same belief.
There are three different forms of Arabic: Classical Arabic (the language of the Holy Book), Modern Standard Arabic (it is used for education and media) and Dialectal Arabic (it is spoken as a mother tongue in the Arabic countries). Yemeni Arabic is one of the Arabic varieties spoken in Yemen with various distinct dialects throughout the country (Yemen). Many studies use the term Yemeni Arabic which refers to a specific variety of Arabic spoken in a specific province in Yemen. As a result, the readers think that Yemeni Arabic is a dialect with specific linguistic characters that distinguishes it from Classical Arabic, Modern Standard Arabic and other Arabic dialects. To clarify for the readers what is meant by Yemeni Arabic, it is only a cluster of Yemeni Arabic varieties that distinguishes the dialects spoken in Yemen from the other dialects spoken in the Arab countries.
Theorists needed to find solutions and the two new streams that emerged each had their own pros and cons. Modernism is able to keep many of the age-old Islamic traditions and views unchanged while adding new perspectives to allow for positive change. This is crucial after a period of instability, chaos, and colonialism. To any religious scholar, modernist and Islamist alike, the fundamental ideals and beliefs of Islam are to be untouched. Modernists sought to rid the outdated practices allowing to sometimes replace them with Western ideals.
1- Code-switching: Grosjean (1982: 145) defines code-switching as “the alternate use of two or more languages in the same utterance or conversation”. Code-switching can be considered one of the main phenomenon that have been noticed in CMC when there is a mix between more than one language in communication (e.g. Danet and Herring 2003; Melchers and Shaw 2003). Code-switching in nouns can be happening for many reasons. For example, it can be happening for terms that cannot be easily translated into Arabic or the equivalent term is not expressive enough about the concept of the main word.
TYPES OF METAPHORS In order to gain a better understanding of the role of a metaphor in a discourse, we need to identify the types of metaphors existing in the English language, since these days they are intensely present in everything ranging from casual conversations and online messages to news reports and political speeches. While researching, the abundant number of types and kinds of metaphor was noticed, but to make things clearer James Geary (2011) suggests to firstly divide metaphors into three abstract stages: active, dormant and extinct. 1. Active metaphor - when used, it is still noticeable as a metaphor which is not considered to be part of the everyday language. As in Wyndham Lewi’s definition, “Laughter is the mind sneezing.” 2.
The Laws are Allah 's commands and cover almost every aspect of life. The main sources are The Holy Qur 'an which are Allah 's words, and the Sunnah which are the sayings and actions of prophet Muhammad SAW. Secondary sources of Syariah law include Ijima and Qiyas. Ijima refers to the consensus or agreement of the Muslim scholars on disputes over Islamic matters. These disputes are usually on matters where there is no explicit explanation in the Qur 'an or Sunnah.