The infliction of mental suffering is usually easier to detect than other forms of abuse. This statement is True
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What is Mental suffering?</h3>
- Mental suffering, sometimes known as "mental anguish," is the discomfort, dysfunction, or misery of the mind; it typically follows bodily pain or injury.
- It also refers to emotional distress brought on by another person's actions, including extremely unpleasant feelings like worry, despair, sorrow, grief, horror, shame, or rage.
- It is significant to remember that discomfort, whether mental or emotional, is typically brought on by an outside source and, when severe enough, may serve as a foundation for suing for damages in a tort case.
- As long as it is reasonable to assume that mental trauma would naturally result from the incident, physical injuries is typically not required in order to obtain damages for mental suffering.
- The objective test for determining whether such an assumption is acceptable calls for a cap on compensation for non-economic damages of between $250,000 and $500,000 for all non-economic damages.
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I think the answer is if it is done 3 times, because that will make sure you're correct.
As
of now, the government is doing an enough job to ensure that human rights are
being protected through providing basic human rights such as food, water, and
shelter. Though this is the case, we cannot deny the fact that there should be
progress in terms of the different possibilities that the government may offer
in order to address the current problems available right now. These human
rights are being addressed, but of course, there should always be progress.
Answer:
Explanation:
had already spread into northern Africa by the mid-seventh century A.D., only a few decades after the prophet Muhammad moved with his followers from Mecca to Medina on the neighboring Arabian Peninsula (622 A.D./1 A.H.). The Arab conquest of Spain and the push of Arab armies as far as the Indus River culminated in an empire that stretched over three continents, a mere hundred years after the Prophet’s death. Between the eighth and ninth centuries, Arab traders and travelers, then African clerics, began to spread the religion along the eastern coast of Africa and to the western and central Sudan (literally, “Land of Black people”), stimulating the development of urban communities. Given its negotiated, practical approach to different cultural situations, it is perhaps more appropriate to consider Islam in Africa in terms of its multiple histories rather then as a unified movement.
The first converts were the Sudanese merchants, followed by a few rulers and courtiers (Ghana in the eleventh century and Mali in the thirteenth century). The masses of rural peasants, however, remained little touched. In the eleventh century, the Almoravid intervention, led by a group of Berber nomads who were strict observers of Islamic law, gave the conversion process a new momentum in the Ghana empire and beyond. The spread of Islam throughout the African continent was neither simultaneous nor uniform, but followed a gradual and adaptive path. However, the only written documents at our disposal for the period under consideration derive from Arab sources (see, for instance, accounts by geographers al-Bakri and Ibn Battuta
