Raised Nuchal translucency measurement is associated with adverse pregnancy outcome. One in three fetuses are affected by it. Live birth in this group where there is no aneuploidy is around 3.7%.

The one-dimensional Ising model with various boundary conditions is considered. Exact expressions for the thermodynamic and magnetic properties of the model using different kinds of boundary conditions [Dirichlet (D), Neumann (N), and a combination of Neumann–Dirichlet (ND)] are presented in the absence (presence) of a magnetic field. The finite-size scaling functions for internal energy, heat capacity, entropy, magnetisation, and magnetic susceptibility are derived and analysed as function of the temperature and the field. We show that the properties of the one-dimensional Ising model is affected by the finite size of the system and the imposed boundary conditions. The thermodynamic limit in which the finite-size functions approach the bulk case is also discussed.

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The book under review, which is divided into five chapters, an introduction,and a conclusion, investigates how gender, sexuality, and concepts of womanhoodwere deployed to express cultural differences in order to formulateand articulate the Abbasid identity and legitimize the new dynasty’s authority.El Cheikh argues that Abbasid-era texts used gendered metaphors and conceptsof sexual difference to describe those groups they perceived as a threat.The “Introduction” opens with an overview of the book’s scope and isfollowed by the story of the “harlots of Hadramaut” rejoicing after theProphet’s death, how Abu Bakr dealt with it, and why this event was consideredsignificant. These women’s public celebration was contrasted withMuslim prescriptions for women as regards obedience, piety, and domesticity.The purpose here was to juxtapose the era of jāhilīyah, with its idolatry,tribal feuds, sexual immorality, burial of live infant girls, and theabsence of food taboos and rules of purity, to the mainstream Islamic culturalconstruction of the emerging community struggling to define itself.El Cheikh argues that the Abbasid textual tradition was unsympathetic towardthe Umayyads and thus represented them as corrupt and godless inorder to justify Abbasid rule, which would lead to a new society characterizedby “the cohesive powers of a common language, currency and a unifyingreligio-political center” (p. 5) ...

Jokes found in the popular and widely circulated nawadir (anecdote) collections make use of partial or full quotations from the Qur’an. Some of these quotations are acknowledged, while others are not identified as such. Medieval theorists recommended quoting from the Qurʾān for serious prose writers, orators, and authors. But such quotations were also used in jokes and anecdotes, some of which were raunchy, sexually explicit or borderline blasphemous and exceeded the recommended limits set by the theorists. This chapter discusses the development of iqtibās (direct quotation from the Qur’an), followed by an examination of a number of anecdotes from medieval sources, focusing on what has been termed as frivolous iqtibās from the Qur’an. The reasons for the use/abuse of the Qur’an are analysed, with a specific focus on its motives, demonstrating that this particular Qur’anic usage was deliberate, albeit very carefully done.