derek-thomas/squad-v1.1-t5-question-generation huggingface dataset:
Oral rehydration solution (ORS) (a slightly sweetened and salty water) can be used to prevent dehydration. Standard home solutions such as salted rice water, salted yogurt drinks, vegetable and chicken soups with salt can be given. Home solutions such as water in which cereal has been cooked, unsalted soup, green coconut water, weak tea (unsweetened), and unsweetened fresh fruit juices can have from half a teaspoon to full teaspoon of salt (from one-and-a-half to three grams) added per liter. Clean plain water can also be one of several fluids given. There are commercial solutions such as Pedialyte, and relief agencies such as UNICEF widely distribute packets of salts and sugar. A WHO publication for physicians recommends a homemade ORS consisting of one liter water with one teaspoon salt (3 grams) and two tablespoons sugar (18 grams) added (approximately the "taste of tears"). Rehydration Project recommends adding the same amount of sugar but only one-half a teaspoon of salt, stating that this more dilute approach is less risky with very little loss of effectiveness. Both agree that drinks with too much sugar or salt can make dehydration worse.

Question: What can be used to prevent dehydration? Question: What are some good standard home solutions? Question: What is a commercial solution that can also be used? Question: What is the WHO's recipe for ORS?
Drinks especially high in simple sugars, such as soft drinks and fruit juices, are not recommended in children under 5 years of age as they may increase dehydration. A too rich solution in the gut draws water from the rest of the body, just as if the person were to drink sea water. Plain water may be used if more specific and effective ORT preparations are unavailable or are not palatable. Additionally, a mix of both plain water and drinks perhaps too rich in sugar and salt can alternatively be given to the same person, with the goal of providing a medium amount of sodium overall. A nasogastric tube can be used in young children to administer fluids if warranted.

Question: What are not recommended for younger kids because it can casue more dehydration? Question: Why are sodas and high sugar fruit juices not recommended? Question: What can be used to give fluids when they can not drink?
WHO recommends a child with diarrhea continue to be fed. Continued feeding speeds the recovery of normal intestinal function. In contrast, children whose food is restricted have diarrhea of longer duration and recover intestinal function more slowly. A child should also continue to be breastfed. The WHO states "Food should never be withheld and the child's usual foods should not be diluted. Breastfeeding should always be continued." And in the specific example of cholera, CDC also makes the same recommendation. In young children who are not breast-fed and live in the developed world, a lactose-free diet may be useful to speed recovery.

Question: What does WHO recommend? Question: What does continuing to eat do for your illness? Question: What happens when a childs food is restricted?
While antibiotics are beneficial in certain types of acute diarrhea, they are usually not used except in specific situations. There are concerns that antibiotics may increase the risk of hemolytic uremic syndrome in people infected with Escherichia coli O157:H7. In resource-poor countries, treatment with antibiotics may be beneficial. However, some bacteria are developing antibiotic resistance, particularly Shigella. Antibiotics can also cause diarrhea, and antibiotic-associated diarrhea is the most common adverse effect of treatment with general antibiotics.

Question: Are antibiotics used in diarrhea instances? Question: What are the concerns with anitbiotics? Question: What are bacteria doing that makes them not work as well?
Madrasa (Arabic: مدرسة‎, madrasah, pl. مدارس, madāris, Turkish: Medrese) is the Arabic word for any type of educational institution, whether secular or religious (of any religion). The word is variously transliterated madrasah, madarasaa, medresa, madrassa, madraza, medrese, etc. In the West, the word usually refers to a specific type of religious school or college for the study of the Islamic religion, though this may not be the only subject studied. Not all students in madaris are Muslims; there is also a modern curriculum.

Question: What are the origins of the word madrasa? Question: What type of educational institution does the term madrasa refer? Question: In Western culture, the term madrasa widely refers to the practices of what religion? Question: How many students enrolled in madaris are Muslim?
The word madrasah derives from the triconsonantal Semitic root د-ر-س D-R-S 'to learn, study', through the wazn (form/stem) مفعل(ة)‎; mafʻal(ah), meaning "a place where something is done". Therefore, madrasah literally means "a place where learning and studying take place". The word is also present as a loanword with the same innocuous meaning in many Arabic-influenced languages, such as: Urdu, Bengali, Hindi, Persian, Turkish, Azeri, Kurdish, Indonesian, Malay and Bosnian / Croatian. In the Arabic language, the word مدرسة madrasah simply means the same as school does in the English language, whether that is private, public or parochial school, as well as for any primary or secondary school whether Muslim, non-Muslim, or secular. Unlike the use of the word school in British English, the word madrasah more closely resembles the term school in American English, in that it can refer to a university-level or post-graduate school as well as to a primary or secondary school. For example, in the Ottoman Empire during the Early Modern Period, madaris had lower schools and specialised schools where the students became known as danişmends. The usual Arabic word for a university, however, is جامعة (jāmiʻah). The Hebrew cognate midrasha also connotes the meaning of a place of learning; the related term midrash literally refers to study or learning, but has acquired mystical and religious connotations.

Question: What are the root origins of the word madrasah? Question: What is the literal translation of madrasah? Question: In Arabic, what does madarasah mean? Question: During the Ottoman Empire, what types of schools were typical? Question: What were the students in madaris called?
However, in English, the term madrasah usually refers to the specifically Islamic institutions. A typical Islamic school usually offers two courses of study: a ḥifẓ course teaching memorization of the Qur'an (the person who commits the entire Qurʼan to memory is called a ḥāfiẓ); and an ʻālim course leading the candidate to become an accepted scholar in the community. A regular curriculum includes courses in Arabic, tafsir (Qur'anic interpretation), sharīʻah (Islamic law), hadiths (recorded sayings and deeds of Muhammad), mantiq (logic), and Muslim history. In the Ottoman Empire, during the Early Modern Period, the study of hadiths was introduced by Süleyman I. Depending on the educational demands, some madaris also offer additional advanced courses in Arabic literature, English and other foreign languages, as well as science and world history. Ottoman madaris along with religious teachings also taught "styles of writing, grammary, syntax, poetry, composition, natural sciences, political sciences, and etiquette."

Question: What is the English connotative understanding of the word madrash? Question: What is taught through a hifz class or set of classes? Question: What set of courses does someone need to take for preparation to be considered as a scholar? Question: What is shariah? Question: What is the discipline taught in mantiq courses?
People of all ages attend, and many often move on to becoming imams.[citation needed] The certificate of an ʻālim, for example, requires approximately twelve years of study.[citation needed] A good number of the ḥuffāẓ (plural of ḥāfiẓ) are the product of the madaris. The madaris also resemble colleges, where people take evening classes and reside in dormitories. An important function of the madaris is to admit orphans and poor children in order to provide them with education and training. Madaris may enroll female students; however, they study separately from the men.[citation needed]

Question: What age groups are usually enrolled in madaris? Question: How long does someone have to be enrolled in alim courses to earn a certificate or graduate? Question: In what ways are madaris similar to western colleges? Question: Why do madaris extend enrollment to children of less fortunate circumstances? Question: What is the format for co-education for women in madaris?
The term "Islamic education" means education in the light of Islam itself, which is rooted in the teachings of the Quran - holy book of Muslims. Islamic education and Muslim education are not the same. Because Islamic education has epistemological integration which is founded on Tawhid - Oneness or monotheism. For details Read "A Qur’anic Methodology for Integrating Knowledge and Education: Implications for Malaysia’s Islamic Education Strategy" written Tareq M Zayed  and "Knowledge of Shariah and Knowledge to Manage ‘Self’ and ‘System’: Integration of Islamic Epistemology with the Knowledge and Education" authored by Tareq M Zayed

Question: What is the meaning of Islamic education? Question: What book is the basis for education in Islamic traditions? Question: What types of education greatly differs from Islamic education? Question: What is Islamic religion traditionally considered as far as theology is concerned?
The first institute of madrasa education was at the estate of Hazrat Zaid bin Arkam near a hill called Safa, where Hazrat Muhammad was the teacher and the students were some of his followers.[citation needed] After Hijrah (migration) the madrasa of "Suffa" was established in Madina on the east side of the Al-Masjid an-Nabawi mosque. Hazrat 'Ubada bin Samit was appointed there by Hazrat Muhammad as teacher and among the students.[citation needed] In the curriculum of the madrasa, there were teachings of The Qur'an,The Hadith, fara'iz, tajweed, genealogy, treatises of first aid, etc. There were also trainings of horse-riding, art of war, handwriting and calligraphy, athletics and martial arts. The first part of madrasa based education is estimated from the first day of "nabuwwat" to the first portion of the "Umaiya" caliphate.[citation needed]

Question: Where was the first madrasa located? Question: Who was the teacher at the first madrasa? Question: Who was named as a teacher at the second madrasa, housed in a mosque? Question: What handwriting art form was taught in the early madaris? Question: What type of physical fitness activities were taught in the early madaris?
During the rule of the Fatimid and Mamluk dynasties and their successor states in the medieval Middle East, many of the ruling elite founded madaris through a religious endowment known as the waqf. Not only was the madrasa a potent symbol of status but it was an effective means of transmitting wealth and status to their descendants. Especially during the Mamlūk period, when only former slaves could assume power, the sons of the ruling Mamlūk elite were unable to inherit. Guaranteed positions within the new madaris thus allowed them to maintain status. Madaris built in this period include the Mosque-Madrasah of Sultan Ḥasan in Cairo.

Question: Which class of people founded the madaris during the medieval period? Question: How were the madaris funded during the medieval period? Question: What class of people inherited status during the Mamluk Period? Question: What allowed the ruling elite to maintain power during the Mamluk period? Question: In what city was the Mosque-Madrasah of Sultan Hasan?
At the beginning of the Caliphate or Islamic Empire, the reliance on courts initially confined sponsorship and scholarly activities to major centres. Within several centuries, the development of Muslim educational institutions such as the madrasah and masjid eventually introduced such activities to provincial towns and dispersed them across the Islamic legal schools and Sufi orders. In addition to religious subjects, they also taught the "rational sciences," as varied as mathematics, astronomy, astrology, geography, alchemy, philosophy, magic, and occultism, depending on the curriculum of the specific institution in question. The madaris, however, were not centres of advanced scientific study; scientific advances in Islam were usually carried out by scholars working under the patronage of royal courts. During this time,[when?] the Caliphate experienced a growth in literacy, having the highest literacy rate of the Middle Ages, comparable to classical Athens' literacy in antiquity but on a much larger scale. The emergence of the maktab and madrasa institutions played a fundamental role in the relatively high literacy rates of the medieval Islamic world.

Question: How long did it take for madaris to spread to smaller cities and towns? Question: Who traditionally paid for scholars to study natural sciences? Question: What group of people had the highest literacy rates during the Middle Ages? Question: What schools had the biggest impact on the rising literacy rates in the Caliphate?
In the medieval Islamic world, an elementary school was known as a maktab, which dates back to at least the 10th century. Like madaris (which referred to higher education), a maktab was often attached to an endowed mosque. In the 11th century, the famous Persian Islamic philosopher and teacher Ibn Sīnā (known as Avicenna in the West), in one of his books, wrote a chapter about the maktab entitled "The Role of the Teacher in the Training and Upbringing of Children," as a guide to teachers working at maktab schools. He wrote that children can learn better if taught in classes instead of individual tuition from private tutors, and he gave a number of reasons for why this is the case, citing the value of competition and emulation among pupils, as well as the usefulness of group discussions and debates. Ibn Sīnā described the curriculum of a maktab school in some detail, describing the curricula for two stages of education in a maktab school.

Question: What term refers to Islamic elementary schools? Question: When were the first recorded Islamic elementary schools? Question: Who wrote a training guide for Islamic maktab teachers? Question: What did Ibn Sina prefer over private tutors? Question: How many component of education did Ibn Sina describe in their teachings?
Ibn Sīnā refers to the secondary education stage of maktab schooling as a period of specialisation when pupils should begin to acquire manual skills, regardless of their social status. He writes that children after the age of 14 should be allowed to choose and specialise in subjects they have an interest in, whether it was reading, manual skills, literature, preaching, medicine, geometry, trade and commerce, craftsmanship, or any other subject or profession they would be interested in pursuing for a future career. He wrote that this was a transitional stage and that there needs to be flexibility regarding the age in which pupils graduate, as the student's emotional development and chosen subjects need to be taken into account.

Question: What type of skills did Ibn Sina state children should learn in secondary education? Question: According to Ibn Sina, at what age should children choose a direction for their education? Question: What should secondary training provide a student in the secondary stage of school? Question: According to Ibn Sina, what is needed to support transition at the secondary stage of education?
During its formative period, the term madrasah referred to a higher education institution, whose curriculum initially included only the "religious sciences", whilst philosophy and the secular sciences were often excluded. The curriculum slowly began to diversify, with many later madaris teaching both the religious and the "secular sciences", such as logic, mathematics and philosophy. Some madaris further extended their curriculum to history, politics, ethics, music, metaphysics, medicine, astronomy and chemistry. The curriculum of a madrasah was usually set by its founder, but most generally taught both the religious sciences and the physical sciences. Madaris were established throughout the Islamic world, examples being the 9th century University of al-Qarawiyyin, the 10th century al-Azhar University (the most famous), the 11th century Niẓāmīyah, as well as 75 madaris in Cairo, 51 in Damascus and up to 44 in Aleppo between 1155 and 1260. Many more were also established in the Andalusian cities of Córdoba, Seville, Toledo, Granada (Madrasah of Granada), Murcia, Almería, Valencia and Cádiz during the Caliphate of Córdoba.

Question: What discipline was studied in traditional madrasah? Question: What was traditionally left out of the madrasah curriculum? Question: Who decided the content that would be delivered in a particular madrasah? Question: What is the most widely known madrasah? Question: How many madaris have been founded in Cairo?
Madaris were largely centred on the study of fiqh (Islamic jurisprudence). The ijāzat al-tadrīs wa-al-iftāʼ ("licence to teach and issue legal opinions") in the medieval Islamic legal education system had its origins in the 9th century after the formation of the madhāhib (schools of jurisprudence). George Makdisi considers the ijāzah to be the origin of the European doctorate. However, in an earlier article, he considered the ijāzah to be of "fundamental difference" to the medieval doctorate, since the former was awarded by an individual teacher-scholar not obliged to follow any formal criteria, whereas the latter was conferred on the student by the collective authority of the faculty. To obtain an ijāzah, a student "had to study in a guild school of law, usually four years for the basic undergraduate course" and ten or more years for a post-graduate course. The "doctorate was obtained after an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose." These were scholarly exercises practised throughout the student's "career as a graduate student of law." After students completed their post-graduate education, they were awarded ijazas giving them the status of faqīh 'scholar of jurisprudence', muftī 'scholar competent in issuing fatwās', and mudarris 'teacher'.

Question: What term refers to Islamic law? Question: When did Islamic law school begin? Question: What traditional schooling has been considered modeled after the traditional Islamic graduate schools? Question: How long did a student have to study law, in early Islamic law graduate schools, in order to graduate?
The Arabic term ijāzat al-tadrīs was awarded to Islamic scholars who were qualified to teach. According to Makdisi, the Latin title licentia docendi 'licence to teach' in the European university may have been a translation of the Arabic, but the underlying concept was very different. A significant difference between the ijāzat al-tadrīs and the licentia docendi was that the former was awarded by the individual scholar-teacher, while the latter was awarded by the chief official of the university, who represented the collective faculty, rather than the individual scholar-teacher.

Question: What type of license is closely related to the ijazat al-tadris? Question: What did earning the ijazat al-tadris award students? Question: Who awarded a teaching license in Islamic schools? Question: Who awarded a teaching license in European schools?
Much of the study in the madrasah college centred on examining whether certain opinions of law were orthodox. This scholarly process of "determining orthodoxy began with a question which the Muslim layman, called in that capacity mustaftī, presented to a jurisconsult, called mufti, soliciting from him a response, called fatwa, a legal opinion (the religious law of Islam covers civil as well as religious matters). The mufti (professor of legal opinions) took this question, studied it, researched it intensively in the sacred scriptures, in order to find a solution to it. This process of scholarly research was called ijtihād, literally, the exertion of one's efforts to the utmost limit."

Question: What determination of the study of law was held to much debate? Question: What is the Islamic term for issuing a legal opinion? Question: What type of matters are covered through Islamic law? Question: What is ijtihad?
There is disagreement whether madaris ever became universities. Scholars like Arnold H. Green and Seyyed Hossein Nasr have argued that starting in the 10th century, some medieval Islamic madaris indeed became universities. George Makdisi and others, however, argue that the European university has no parallel in the medieval Islamic world. Darleen Pryds questions this view, pointing out that madaris and European universities in the Mediterranean region shared similar foundations by princely patrons and were intended to provide loyal administrators to further the rulers' agenda. Other scholars regard the university as uniquely European in origin and characteristics.

Question: When did some madaris become considered like traditional colleges? Question: Who argued that European universities and Islamic madaris have very little in common? Question: What class of people founded both European universities and Islamic madaris Question: What was considered to be the underlying purpose of madaris?
al-Qarawīyīn University in Fez, Morocco is recognised by many historians as the oldest degree-granting university in the world, having been founded in 859 by Fatima al-Fihri. While the madrasa college could also issue degrees at all levels, the jāmiʻahs (such as al-Qarawīyīn and al-Azhar University) differed in the sense that they were larger institutions, more universal in terms of their complete source of studies, had individual faculties for different subjects, and could house a number of mosques, madaris, and other institutions within them. Such an institution has thus been described as an "Islamic university".

Question: When was al-Qarawiyin University founded? Question: Who founded al-Qarawiyin University? Question: What types of degrees were earned at al-Qarawiyin University? Question: What types of teachers were at al-Qarawiyin University? Question: What religious buildings were housed inside al-Qarawiyin University?
Al-Azhar University, founded in Cairo, Egypt in 975 by the Ismaʻīlī Shīʻī Fatimid dynasty as a jāmiʻah, had individual faculties for a theological seminary, Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, early Islamic philosophy and logic in Islamic philosophy. The postgraduate doctorate in law was only obtained after "an oral examination to determine the originality of the candidate's theses", and to test the student's "ability to defend them against all objections, in disputations set up for the purpose." ‘Abd al-Laṭīf al-Baghdādī also delivered lectures on Islamic medicine at al-Azhar, while Maimonides delivered lectures on medicine and astronomy there during the time of Saladin. Another early jāmiʻah was the Niẓāmīyah of Baghdād (founded 1091), which has been called the "largest university of the Medieval world." Mustansiriya University, established by the ʻAbbāsid caliph al-Mustanṣir in 1233, in addition to teaching the religious subjects, offered courses dealing with philosophy, mathematics and the natural sciences.

Question: Where is Al-Azhar University located? Question: When was Al-Azhar University founded? Question: What was required to earn a law degree at Al-Azhar University? Question: Who was an astronomy professor at Al-Azhar University? Question: What is Nizamiyah of Baghdad most known for?