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In 1374 King Louis of Hungary approved the Privilege of Koszyce (Polish: "przywilej koszycki" or "ugoda koszycka") in Kosice in order to guarantee the Polish throne for his daughter Jadwiga. He broadened the definition of who was a member of the nobility and exempted the entire class from all but one tax (anowy, which was limited to 2 grosze from an (an old measure of land size)). In addition, the King's right to raise taxes was abolished; no new taxes could be raised without the agreement of the nobility. Henceforth, also, district offices (Polish: "urzedy ziemskie") were reserved exclusively for local nobility, as the Privilege of Koszyce forbade the king to grant official posts and major Polish castles to foreign knights. Finally, this privilege obliged the King to pay indemnities to nobles injured or taken captive during a war outside Polish borders.

WHat happened to the kings right to raise taxes?
Answer: abolished
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The effects of local surface low pressure are extremely limited because upper-level subsidence still continues to block any form of air ascent. Also, to be protected against rain-bearing weather systems by the atmospheric circulation itself, the desert is made even drier by his geographical configuration and location. Indeed, the extreme aridity of the Sahara can't be only explained by the subtropical high pressure. The Atlas Mountains, found in Algeria, Morocco and Tunisia also help to enhance the aridity of the northern part of the desert. These major mountain ranges act as a barrier causing a strong rain shadow effect on the leeward side by dropping much of the humidity brought by atmospheric disturbances along the polar front which affects the surrounding Mediterranean climates.

Where are the Atlas Mountains located?
Answer: Algeria
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However, all of these facets of medieval university life are considered by standard scholarship to be independent medieval European developments with no tracable Islamic influence. Generally, some reviewers have pointed out the strong inclination of Makdisi of overstating his case by simply resting on "the accumulation of close parallels", but all the while failing to point to convincing channels of transmission between the Muslim and Christian world. Norman Daniel points out that the Arab equivalent of the Latin disputation, the taliqa, was reserved for the ruler's court, not the madrasa, and that the actual differences between Islamic fiqh and medieval European civil law were profound. The taliqa only reached Islamic Spain, the only likely point of transmission, after the establishment of the first medieval universities. In fact, there is no Latin translation of the taliqa and, most importantly, no evidence of Latin scholars ever showing awareness of Arab influence on the Latin method of disputation, something they would have certainly found noteworthy. Rather, it was the medieval reception of the Greek Organon which set the scholastic sic et non in motion. Daniel concludes that resemblances in method had more to with the two religions having "common problems: to reconcile the conflicting statements of their own authorities, and to safeguard the data of revelation from the impact of Greek philosophy"; thus Christian scholasticism and similar Arab concepts should be viewed in terms of a parallel occurrence, not of the transmission of ideas from one to the other, a view shared by Hugh Kennedy.

What is the European version of fiqh?
Answer:
civil law