Crown com tech 200

CROWN COM-TECH CT-200 AMPLIFIER SERVICE MANUAL

Table Of Contents

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Contents
Table of Contents
Bookmarks

Table of Contents

Power Amplifier
Table of Contents
Introduction
Parts Information
Specifications
Theory
Electrical Checkout Procedures
Parts List (Non Module)
Module and Schematic Information
Q42762-7 Control Module Parts List
Q43215-5 Control Module Parts List
Q43244-5 Control Module Parts List
Q43242-9 Control Module Parts List
Q42706-4 Display Module Parts List
Q42716-3 Output Module Parts List
Q42888-0 Output Module Parts List
Q42969-8 Output Module Parts List
Q43188-4 Output Module Parts List
Q43013-4 Main Module Parts List
Q43044-9 Main Module Parts List
Q43128-0 Main Module Parts List
Q43237-9 Main Module Parts List

Com-Tech 200 Amplifier Service Manual

SERVICE MANUAL

COM-TECH

200

Model CT200B

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P.O. Box 1000

57620 C.R. 105

Elkhart, IN U.S.A. 46515-

Elkhart, IN U.S.A. 46517

1000

Com-Tech

, ODEP

and Crown

are registered trademarks of Crown International, Inc.

K-SVCCT200

12-95

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CROWN COM-TECH 200 CT200B Service Manual download, schematics, eeprom, repair info for electronics experts

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How to top up a Visa / Mastercard in Kazakhstan while drinking juice in Siberia - Finance on vc.

In connection with all the well-known events, the problem of paying for various foreign services from Russia has become acute. I'll tell you about my experience and the subtleties that I had to face.

9554 views

I will not tell you what options there are, but I will tell you about the case when you have a card of another country and you do not know how to replenish it.

Well, I'll tell you a little about how you can get hold of such a card.

I have nothing to do with the services mentioned in the article, the article is written for informational purposes, if it turns out to be useful to you, it will be great.

Step 0. Card, SIM card, Kazakhstan

First of all, you need to get a card of any civilized country that has not been disconnected from Visa/Mastercard processing.

Virtual visa

There were several reviews of similar services on VC. I made several small transactions through Bankoff, after which I successfully replenished it with $200 and they disappeared along with the service. Rumor has it that right before the closure from their Tether wallet there was a massive withdrawal of the crypt, so whether they closed them or they “closed” themselves is not entirely clear.

Real visa

The next option in line is to open a card in Kazakhstan. Services to which you need to transfer access, for example, to hosting for payment, I did not consider.

I chose EasyPay, their founder even answers on VC in the comments. Well, in general, how long is it short, in 3 weeks I got the card in my hands. And for a moment I was not Moscow City at that moment, but in Kemerovo. But they met the promised 2 weeks, we figured out the nuances for a long time, sent them a power of attorney. In general, the guys are great. But to do so is at your own peril and risk.

Tenge is, and if I find it?

Then the question arose, how to actually replenish the card. When I opened it, the guys said that the best way was Korona pay, but by the time I had the card in my hands, this method was already failing. And the only correct option is a SWIFT transfer from a relative.

But the relative who was available (wife) did not have a bank account not under sanctions, or rather, he turned out to be, but this is Tinkoff. And they raised the amount of the minimum SWIFT transfer to $20,000. That's enough for me to pay for services for 5 years ahead. Yes, and they promise to turn off SWIFT from the bottom for a day.

In general, a card and a SIM card from a sunny country remained lying on the table, services were waiting for money, and I left to think.

The most reasonable option at the moment that I came up with is to become a crypto investor (crossed out) try the option through the crypt. Fortunately, with the beginning of all this, it turned out to figure out what was there and how.

And then with screenshots I'll tell you how to do it. In my opinion, this is the most stable option available. At least we do not depend on any one service.

In short, the plan is this:

Get the crypto
Withdraw crypto to your card in Kazakhstan, for example
Enjoy Netflix.

Who understood - already left to use. And if you are interested in step-by-step instructions, then for my friends, acquaintances and you, dear reader, I decided to describe step-by-step instructions so as not to write the same thing every time.

Step 1. Crypto

First of all, we need a crypt, and not just, but preferably stablecoins. This is so that while you take the next steps, it does not crash in price. Personally, I choose USDT. There is an article about stablecoins on VC, those who want to delve deeper can read it. And in general, the author burns with a verb on the topic of finance, I recommend it.

In order for you to have a crypt, you need to get yourself a wallet. The easiest way to make a wallet is on the stock exchange. Read about other methods and about crypto in general in educational materials on VC.

One of the most popular exchanges Binance and Coinbase. But they are not from quite friendly countries, in modern times, for Russia. And whether they will ban the Russians or will, but then - it is not clear.

Personally, I use Latoken, the exchange is rumored to have Russian roots. It's hard to say if it's good or bad. It calms me down a little.

Next, you need to fill your wallet with crypto. On the example of Latoken, I will tell.

Go to your wallets, select USDT currency and click on deposit in the currency line.

When you replenish, check the box to hide empty wallets - it will greatly help not to dazzle your eyes with different types of crypto.

Next, you need to find out the details of your wallet:

Personally, I use the TRC20 network, those who wish to delve into the nuances go to read educational materials. And the rest can just remember that USDT TRC20 is ZBS and that's it.

If you try to explain on your fingers, then USDT is like money, and the network (TRC20, ERC20, etc.) is like a bank in which they lie. And you can't just transfer them from one bank to another. But inside the bank payments go regularly. And the difference between the networks will be in the speed and price of the transaction.

Latoken charges a flat fee of $3 per transaction. In general, it’s kind of fucked up, but if you take into account the risks, it seems like you don’t care. On the other hand, $3 is always, even if you transfer $10, even $100 00. Other exchanges will have other conditions, most often% of the transfer amount.

Step 2. Buy crypto

In my case, I already had some USDT shekels. But for buying and selling, the algorithm is the same.

First of all, we are going to choose an exchanger with the most pleasant exchange rate on bestchange. ru. We will be interested in the Tether TRC20 currency, this is the full name of USDT.

It is better to choose just Visa / Mastercard RUB, as there are more options. And the calculator button above the table will immediately calculate, taking into account the restrictions on the minimum amount for exchangers. Decent options start at $100.

On the left, choose the direction of the exchange, on the right there will be a list of exchangers with the most favorable rate. Pay attention to the reviews (far right column) and the exchange rate. Also, if you move the cursor over the icon with the letter i, you can find out how old the exchanger is, this also helps to feel calmer when you send your hard-earned money to the village of your grandfather (hell knows who and where by and large).

Step 3. Sell crypto

Actually, everything is the same as in the previous step, only the direction of the exchange will be: give Tether TRC20, get tenge (KZT).

I withdrew in tenge and changed it to dollars in the bank application. There are options to immediately withdraw in USD to the card, but there is a minimum of $200 and there were some big commissions at the time of my exchange. With two conversions, I got it cheaper.

Here you can choose either a bank or just Visa/Mastercard. Many exchangers work in automatic mode and the transaction takes place as quickly as possible. I advise you to look at the course every time and choose based on the current offer. Personally, I changed to RocketChange, everything worked instantly. But choose for yourself.

How to send crypto

To send a crypt to the exchanger, you need to select a wallet on Latokene and click send. The exchanger will provide you with a wallet number. Everything is simple.

Check network type only 3 times! If you were given a wallet address on the TRC20 network, and you send it to another network by mistake, you will no longer see your money. And no one will help you get them back.

Step 4. Profit

That's about it. If everything is done correctly, then the money will come to your card. Where to spend them, I think you will figure it out yourself.

This method is not very (to put it mildly) suitable for withdrawing thousands of millions of honestly stolen money abroad, but to pay for hosting, Zoom and other Netflix, it will do just fine.

Fly in the ointment

Few people talk about it, but in general, holders of foreign accounts are required to report to the tax authorities on the fact of their opening and on the movement of funds on them.

How to notify the Federal Tax Service that you have an account with a foreign bank.

Notify or not - everyone decides for himself. True, I do not fully understand how the tax office finds out about the fact of opening an account abroad.

“It was the Hadiths who brought the Islamic world to stagnation”

How the askhab al-rai (“people of reason”) in Islam historically lost the askhab al-hadith (“people of the hadith”)

The Koran became a real revolution of humanism in the history of mankind. However, the Hadithids brought many of his humanistic messages to naught, in fact, rolling back to the cruel norms of the past, thus playing a fatal role for the Islamic religion, according to well-known public and Islamic figure Rustam Batyr. The author of "BUSINESS Online" explains the essence of the cardinal differences between the content of the Qur'an and the Sunnah/Hadith on a number of important issues.

“THE WHOLE RELIGION CHANGED BECAUSE OF HIM”

Backbiting is a favorite pastime of many practicing Muslims and mullahs. Foaming at the mouth, proving their absolute rightness, as always, they slander everyone who thinks differently. Let's give some examples. This person "misleads from the path of Allah", his views are "the greatest turmoil besides the turmoil of Dajjal." “It is about people like him that the Koran says:“ They want to blow out the light of Allah with their speeches ”(9:32). “In Islam, no one was born more harmful ( adarr ) for Muslims than him." This person is the most unfortunate ( ash'am ), the most malicious ( sharr ). It is simply "an intractable disease," "the whole religion has been changed because of him," and "a handful of dust is better than his opinion," for "his words and dung are one and the same." In general, this "brat" ( jarib ) should be called nothing other than Abu-Jif - "a man who fell".

Who do you think all these and many other similar vile words were said about? About the first Tatar theologian of the New Age, Imam Kursavi, who was sentenced to death for "heretical" views by the Hanafites of Bukhara? Or maybe about the father of the Tatar nation, Imam Marjani, whom the Kazan kadimists twice removed from the post of imam and teaching and scribbled numerous denunciations against him? Or maybe the unbeatable Musa Bigieve who was called an atheist by Sheikh ul-Islam of the Ottoman Empire and following him by the current mufti of the Republic of Tatarstan? Or maybe this is taken from the comments of the faithful defenders of Islamic "orthodoxy", who are famous for their "good manners" especially on Facebook? Very similar, but no. All of the above epithets, embodied in the 13th volume of the fundamental historical collection "History of Baghdad", are said - you will not believe - about the great Imam Abu Hanif. Yes, yes, about the very one that today is considered to be one of the pillars of Sunni orthodoxy.

“THE HISTORY OF ISLAMIC THEOLOGY IS ALWAYS A FIGHT OF TWO TRENDS”

Why is Abu Hanifa the “greatest imam” ( al-imam al -a`zam), traditions - caused hatred among his contemporaries from among colleagues in the theological workshop? This question is by no means an idle one, and for Tatarstan it is super topical. It exposes to us the main problem of the Muslim agenda: in what direction should the revival of Islam in our republic go? After all, those who in the past shamelessly blackened Imam Abu Hanifa did not really go anywhere. It's just that in ancient times they opposed him openly, and now, when he has become the undeniable authority of Islam, or, more precisely, a symbol of Islamic orthodoxy, they do it covertly, moreover, disguised as his own name.

The history of Islamic theology, like the history of any society, is always a struggle between two tendencies. The first is driven by supporters of a rational, meaningful approach to life. The second one is opponents of any development, retrogrades and conservatives. At the dawn of Islam, the exponents of these two ways of relating to reality received the names askhab al-rai (“people of reason”, “rationalists”) and askhab al-hadith (“people of hadith”, “hadisides”). Having understood what the difference between them was, we will be able to reveal not only the reason for the stagnation of the Islamic world, but also to assess the prospects for the development of the Muslim Ummah, which can also await us in Tatarstan.

The history of this watershed began with the death of the Prophet. When there was no herald of Revelation, Muslims needed to understand where to look for answers to their questions now? "In the Qur'an, understood reasonably," said some. “In the example of the Prophet,” others declared. Both positions are actually very close, being two formulations, as it were, of the same thing. It's like two sides of the same coin. However, a slight shift in emphasis, slightly differentiating these approaches, eventually hypertrophied into a gigantic abyss between them, radically separating the two main camps of Muslim theologians from each other.

Looking for answers to their questions, Muslims began to remember how the Prophet acted in this or that situation, what he said on this or that occasion, how he treated this or that phenomenon. Gradually, these memories of people began to take shape in a special theological genre of narration - hadiths (literally, "stories"). And if the Koran - the word of God - was recorded immediately, then the hadiths about the Prophet were the oral creation of many people, and it was not so easy to fix them.

In addition, the hadiths invariably bore the imprint of the personalities of their narrators and transmitters. After all, one and the same event could be told in completely different ways. Someone remembered one thing, someone - another, someone understood the words of the Prophet in this way, and someone heard them in a completely different way.

It is important to understand another layer of the problem. Given the absolute nature of the authority of the Prophet among Muslims, any hadith in their eyes was not just a cautionary tale. De facto, it was perceived as a legislative text, an undeniable imperative. Knowing this, it is difficult to resist the temptation to back up one's position with reference to the Prophet. Thus, countless false hadiths appeared, initiated by various theological schools and political groups that sought to consolidate and expand their influence. By the way, the calculation of false hadiths will become the main task that arose later than the discipline of hadith studies.

“ABU-KHANIFA WAS INFLUENCED BY THE METHOD OF IBN-MASOUD AND THE KUFI SCHOOL IN GENERAL”

One of the first who realized the perniciousness of the current situation was the second righteous caliph Umar ibn al-Khattab, the great statesman of Islam. Therefore, having stood at the helm of the Muslim Ummah, he, as the head of state, began to pursue a targeted policy to combat the hadiths. “Umar very severely rebuked those who recited a lot of hadith ( man aksara ar-rivaya ),” the sources say. According to some testimonies, Umar threw even three companions of the Prophet into prison for "hadisomania". “You are telling too much hadith from God's messenger,” he explained to them the reason for the arrest. These show trials had the desired effect for a while. It is no coincidence that the very prolific narrator of hadiths Abu-Hurairah answered the question “Did you also tell in the time of Umar?” answered: “If in the time of Umar I had told the same as I told you, then he would have whipped me with his whip!”

In a sense, Imam Abu Hanifa was a continuation of this policy. The thing is that he was born and lived in Kufa, an Iraqi city that grew out of a military garrison founded by Caliph Umar. The head of state sent a prominent companion of the Prophet and his colleague Abdallah ibn Masud to Kufa to teach religion to the local population. Instructing his envoys to distant Kufa, the righteous caliph gave them a strict instruction: “You are going to the inhabitants of the village who read the Qur'an as [zealously] as the bees buzz, so do not repel them with hadiths and do not distract them [with them]! Surrender only to the Quran and tell less narrations from God's messenger, may God bless him and welcome! As is known, Ibn Mas'ud was greatly influenced by Umar. “He left his madhhab and his opinion in favor of the opinion of Umar and strove not to disagree with him in anything,” Ibn al-Qayyim wrote about him. Therefore, in his classes, as his contemporaries noted, Ibn Masud never uttered the phrase "God's messenger said," that is, he did not tell hadiths. “Knowledge is not in the multitude of hadiths,” he explained, “but in the fear of God.” This methodology was adopted from him by Ibrahim al-Nakhi, and from him by the teacher of Abu Hanifa, Hammad ibn Abu Suleiman. Accordingly, within the framework of this paradigm, the formation of Abu Hanifa as an Islamic thinker took place. “Abu Hanifa was influenced by the method of Ibn Masud and the Kufi school as a whole,” sources note, “characterized by a small use of hadith, analysis of legal incidents and commentary on normative provisions.”

“ABU-HANIFA'S ATTITUDE TO HADIS BECAME THE FIRST TARGET FOR CRITICISM FROM HIS OPPONENTS”

Abu-Hanifah's attitude to hadith became the first target for criticism from his opponents. “He was not an expert ( sahib ) of the hadith,” his contemporaries recorded. “Abu Hanifa was an orphan of a hadith,” the Hadithids gloated.

His cool attitude to the authority of the hadiths also caused bewilderment. Thus, when the “greatest imam”, according to al-Khatib al-Baghdadi, was told that the Prophet, they say, said: “Wudu is half of faith,” he chuckled: “Then wash yourself twice so that your faith becomes full.” The hadith "merchants can bargain until they disperse" Abu Hanifa commented with tricky questions: "And if they are on the ship? Or in a dungeon? Or on the way? How will they disperse?" And against the hadith, erected to the Prophet, according to which, when dividing the spoils of war, "a horse is entitled to two shares, and a man - one", the imam spoke directly, saying: "I will not make the share of an animal higher than the share of a believer!" He called some hadiths "rhymes", rhymed prose ( saj' ), or even "nonsense" ( khurafa ) and "nonsense" ( hazayan ). We emphasize that the attitude towards the hadiths is not a synonym for the attitude towards the Prophet, because many hadiths were in fact not stories about him, but simply false stories, although the hadiths, as a rule, believed otherwise.

The opponents of Abu Hanifa did not like his opinions in the field of dogma either. So, in order to stop religious conflicts, the greatest imam wrote several treatises in defense of the concept irja , according to which under no circumstances should a person be accused of unbelief, for the verdict on his inner world should be left to the Almighty. This concept was declared heretical by Islamic rigorists.

These and many other judgments of Abu Hanifa, multiplied by his fantastic popularity among the people, simply pissed off his hardened colleagues in the theological workshop. And, as often happens in such cases, instead of open discussion, they resorted to vile intrigues. Especially in this regard, Ibn-Abu-Layla, who held the position of official kazy (judge) of Kufa, tried hard. It was he who set up those in power against Abu Hanifa. Thus, the greatest imam at least twice was forced by the authorities of Kufa to publicly repent of his views. That which for its "heretics", "unbelief" and "godlessness" ( kufr , zandak , dahr ) he was brought to repentance exactly twice, repeated by al-Khatib al-Baghdadi (with reference to different informants) about 10 times. In another place it is said that he was brought to repentance three times, and in others several times.

“HIS CLOSEST STUDENT ABU-YUSUF PLAYED A SIGNIFICANT ROLE IN THE MATTER OF FORGOTTENING THE TRUE DOCTRINE OF ABU-KHANIFA”

You may ask: “How is this possible, given that we are talking about the most important theologian of the Islamic world?” It's very simple: we don't know history very well. In addition, it is carefully hidden from us and retouched in every possible way. The point is that ashab al-rai ("people of reason") historically lost ashab al-hadith ("people of hadith"). And as a result, in Islam, the model of orthodoxy that was preached by the Hadithids, who became the winners, was fixed as the dominant one. They proclaimed that the Sunnah (the body of hadith) is the second source of Islamic law, and Abu Hanifa, the "orphan of the hadith", clearly did not fit into this model. Hence the concealment of the truth about him. Otherwise, the entire existing structure, on which the authority of the retrogrades, declaring their adherence to the teachings of the “greatest imam,” rests, will simply crumble before our eyes.

By and large, only a name remained from Abu Hanifa in the Islamic tradition. It is rare that any of the religious figures of Islam read directly his works, especially in the original. As a rule, our chalmon-bearers are only familiar with the interpretations of the views of Abu Hanifa as presented by later Hanafi authors, such as al-Kuduri, who wrote, in particular, that Muslims should kill non-believers, even if they do not attack us. By the way, the DUM RT recently republished his book with similar judgments as a textbook for the madrasah of the republic. And what the “greatest imam” himself taught, many Hanafis do not even suspect.

A significant role in forgetting the true teachings of Abu Hanifa was played by his closest disciple Abu Yusuf. This man remained in the memory of the people as a dodgy and greedy saint of tyrannical regimes. He managed to be close to as many as three caliphs, who, to put it mildly, were very far from modern standards of democracy. At the same time, he was able to achieve for himself the establishment of a new position for the state of the supreme judge with the right to appoint judges on the ground (before him, this was the prerogative of the caliph), which allowed him to concentrate colossal power in his hands. He mercilessly destroyed all his competitors for proximity to the caliph in court intrigues. So, in particular, Muhammad, another famous student of Abu Hanifa, he discredited in the eyes of the caliph by exposing him as a man who suffers from urinary incontinence, which, for obvious reasons, is incompatible with palace life. Muhammad, who was left out of work, having learned about this, cursed his offender, praying to God that he himself would die from a ruptured bladder. It is said that this is what happened. Apparently, many of Abu Yusuf's contemporaries really wanted this.

It is generally accepted that Abu Yusuf was a student of Abu Hanifa. This is only nominally true. If we analyze the main work of his life "Kitab al-Kharaj", then he refers to his teacher only in 6% of cases. Most likely, Abu Yusuf needed the image of the main disciple of Abu Hanifa primarily for career purposes, because Abu Hanifa was a national idol, he was respected by the caliphs (although their governors in Kufa sometimes persecuted the scientist) and many influential people of that time. Be that as it may, it is Abu Yusuf who begins the transformation of the madhhab of Abu Hanifa, subjecting him to total hadithization. However, on the other hand, by raising the name of Abu Hanifa to the banner of his career, he greatly contributed to its popularization. Such is the paradox of history.

"HADISIDES REDUCED MANY HUMANIST PRESENTATIONS OF THE QURAN TO NO" ash- Shafi'i, who wrote the book Ar-Risal. In this work, he outlined the canonical rationale for the Sunnah as the second source of Islamic law. This concept is becoming dominant. Moreover, the Sunnah from a source that complements the Koran, as it was thought at the beginning, eventually turns into the main and decisive source of Islamic knowledge, which will be formalized into a maxim according to which "Sunnah is the judge of the Koran, but the Koran cannot judge the Sunnah." Gradually influence askhab al-rai , rationalists, actually descends to nothing. The gates of ijtihad (creative reflection on the Islamic heritage) are closing. Clouds of obscurantism and cruelty are gathering over the Islamic world, and it eventually gives way to the position of the leader of humanity to Western civilization.

The victory of the Hadiths played a truly fatal role for the Islamic religion. There is a total reloading of semantic coordinates. The thing is that the content side of the Koran and the Sunnah/Hadith on a number of issues is fundamentally different from each other. The Koran proclaimed mercy as the main guideline for people, taught about humanity as a single family, announced national and ethnic diversity and religious and confessional pluralism as God's destiny, commanded freedom of conscience and religion. The Qur'an emphatically ruled out "holy war" in the name of spreading the faith. Extremely narrowing the circle of criminally punishable sins, the Muslim Holy Scripture actually abolished the death penalty. The Koran has become a real revolution of humanism in the history of mankind. However, the Hadithids reduced many of his humanistic messages to nothing, in fact, rolling back to the hard-hearted norms of the past. In particular, under the guise of hadiths, they proclaimed violence as one of the ways to keep people in Islam, revived the pre-Islamic practice of the death penalty for moral offenses, fostered hatred for representatives of other religions, etc. From this point of view, it was the Hadithids who led the Islamic world to stagnation.

Modern followers of Abu Yusuf want to set the development of the Muslim ummah in our republic on these rails. That is why they forbid the publication of the theological works of Abu Hanifa, replacing it with the publication of the works of late Hanafi authors. At the same time, opponents of the teachings of Abu Hanifa are actively consolidating their positions in Tatarstan today. As is known, the madhhab of Abu Hanifa is prescribed in the charter of the MSM RT as a fundamental theological guideline, and no one dares to change this yet (the scandal will be too obvious), although such calls are already being made. But in the charter of the Bulgarian Islamic Academy, the rejection of the madhhab of Abu Hanifa has already been implemented. Instead, the Hanafi madhhab is written there. At least that's what the sources say. The vast majority of Tatarstan residents do not even understand the trick and the essence of the substitution.
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