Results for 'Umm Kulthum'

33 found
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  1.  9
    Ruins on Record: Copying Umm Kulthum’s al-Atlal, Cairo 2019.Søren Møller Sørensen - 2019 - Paragrana: Internationale Zeitschrift für Historische Anthropologie 28 (1):109-114.
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  2.  19
    The Role of Radio and Umm Kulthum’s Voice in Spreading Nasserite Arab Nationalism.Jalal Ts Selmi̇ & Mehmet Raki̇poğlu - 2023 - Akademik İncelemeler Dergisi 18 (2):245-264.
    Askeri bir darbeyle iktidara gelen Cemal Abdülnasır, hükümeti devraldıktan sonra sosyalizmle karışık Arap milliyetçiliği ideolojisini benimsedi. Nasır'ın Arap milliyetçiliğini ulusal sınırların ötesine etkili bir şekilde yayabilmesi için güçlü siyasi propaganda araçlarına sahip olması gerekiyordu. Bu anlamda Nasır döneminde, radyo yayınları ve müzik besteleri çok etkili propaganda araçları olarak ortaya çıktı ve Nasır mali ve maddi kaynaklara önemli yatırımlar yapılmasını teşvik etti. Özellikle de Ümmü Gülsüm'ün ses yeteneği, Nasır'ın Arap milliyetçiliğini yayma çabalarını desteklemede öne çıktı ve Ümmü Gülsüm’ün sesi, bu alanda (...)
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  3.  6
    Understanding and Mitigating the Menace of Predatory Journals: Perspectives of University Teachers in Bangladesh.Umme Habiba & S. M. Zabed Ahmed - forthcoming - Journal of Academic Ethics:1-24.
    This paper examines the perspectives of university teachers in Bangladesh regarding predatory journals, assesses their knowledge of the characteristics of such journals, investigates the factors that might influence their submission of papers to such journals, and explores their views on how universities can contribute to the identification of predatory journals. A total of 391 university teachers participated in this study. Chi-square tests were conducted to examine the relationship between participants’ demographic characteristics and their perceptions of open access and predatory journals. (...)
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  4.  6
    al-Fann yakhruju ʻan ṭawrih, aw, Mafhūm al-rāʼiʻ fī al-jamālīyāt al-muʻāṣirah: min Kānṭ ilá Dirrīdā.Umm al-Zayn Bin-Shaykhah Maskīnī - 2021 - Tūnis: al-Dār al-Tūnisīyah lil-Kitāb.
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  5.  5
    Taḥrīr al-maḥsūs: lamasāt fī al-jamālīyāt al-muʻāṣirah.Umm al-Zayn Bin-Shaykhah Maskīnī - 2014 - al-Rabāṭ: Dār al-Amān.
    Modernism (Art); aesthetics; philosophical aspects; philosophy, modern; 20th century.
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  6. Ashiyāʼe z̤urūrat kā Islāmī miʻyār.Umm-I. ʻAbd-I. Munīb - 2004 - Lāhaur: Mashribah-yi ʻIlm o Ḥikmat.
    On Islamic standards of basic needs of human beings.
     
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  7.  14
    Aiding Traffic Prediction Servers through Self-Localization to Increase Stability in Complex Vehicular Clustering.Iftikhar Ahmad, Rafidah Md Noor, Roobaea Alroobaea, Muhammad Talha, Zaheed Ahmed, Umm-E.- Habiba & Ihsan Ali - 2021 - Complexity 2021:1-11.
    The integration of cellular networks and vehicular networks is complex and heterogeneous. Synchronization among vehicles in heterogeneous vehicular clusters plays an important role in effective data sharing and the stability of the cluster. This synchronization depends on the smooth exchange of information between vehicles and remote servers over the Internet. The remote servers predict road traffic patterns by adopting deep learning methods to help drivers on the roads. At the same time, local data processing at the vehicular cluster level may (...)
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  8.  11
    Umm el-Qaab VII: Private Stelae of the Early Dynastic Period from the Royal Cemetery at Abydos. By Geoffrey Thorndike Martin.Ronald J. Leprohon - 2021 - Journal of the American Oriental Society 134 (1).
    Umm el-Qaab VII: Private Stelae of the Early Dynastic Period from the Royal Cemetery at Abydos. By Geoffrey Thorndike Martin. DAI Cairo, Archäologische Veröffentlichungen, vol. 123. Wiesbaden: Harrassowitz Verlag, 2011. Pp. 219, 90 plts. €128.
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  9.  9
    Bir Umm Fawakhir Survey Project 1993: A Byzantine Gold-Mining Town in Egypt.Steven E. Sidebotham, C. Meyer, L. A. Heidorn, W. E. Kaegi & T. Wilfong - 2001 - Journal of the American Oriental Society 121 (3):507.
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  10.  10
    Umm-el-Breig't (Tebtynis): campagna di scavo 2020.Claudio Gallazzi - 2023 - ACME: Annali della Facoltà di lettere e filosofia dell'Università degli studi di Milano 75 (2):23-46.
    Nel corso del 2020 la missione congiunta franco-italiana, costituita dall’Università degli Studi di Milano e dall’Institut français d’archéologie orientale del Cairo (Ifao), ha effettuato la sua abituale campagna tra le rovine dell’antica Tebtynis dal 15 settembre al 7 novembre. Gli scavi sono stati estesi nel settore meridionale dell’insediamento, lungo la grande strada che nei papiri demotici è definita “dromos di Tefresudj(ty?)”. Due case-torri costruite nel II e nel I sec. a.C. sono state portate alla luce; parecchi edifici risalenti all’epoca tolemaica (...)
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  11.  10
    al-Lughāt al-umm wa-taḥṣīl al-muʻjam: dirāsah tashkhīṣīyah taqwīmīyah.Binʻīsá Yashū - 2020 - Salā: al-Dār al-Maghribīyah al-ʻArabīyah.
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  12.  8
    Argumentations in Proving Attributions of Prophets in Sanūsī's Treatise, Umm al-Barāhīn.Nail Karagöz - 2018 - Kader 16 (1):113-128.
    Muhammad b. Yusuf al-Sanusi is one of the most important Ash'ari theologist in the 15th century North Africa. It is known that he wrote in most of the theological sciences which mainly in theology and mysticism. The fact that logic science is also included among these sciences, reflects the level of development in terms of "istidlal". Senûsî's booklet named "Umm al-berahin” was written with the purpose of proving the belief that "There is no God but Allah and Muhammad is his (...)
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  13.  7
    Ummahāt muʼmināt ghayyarna wajh al-ʻālam: namādhij min fakhr al-tarbiyah al-Islāmīyah wa-bayān dawr al-umm al-Muslimah fī tarbiyat al-qādah wa-takhrīj al-ʻulamāʼ.ʻAbd al-Jawwād & Aḥmad al-Jawharī - 2018 - Tūnis: Dār al-Māzarī.
    Women in Islam; Islamic religious educations.
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  14.  32
    Two Pre-Islamic Arabic Inscriptions Revised: Jabal Ramm and Umm Al-JimālTwo Pre-Islamic Arabic Inscriptions Revised: Jabal Ramm and Umm Al-Jimal.James A. Bellamy - 1988 - Journal of the American Oriental Society 108 (3):369.
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  15.  4
    Fī al-baḥth ʻan manṭiq al-ḥayāh: manṭiq al-umm allatī tuḥibu awlādahā wa-takrah al-falāsifah!Ḥamzah Rastanāwī - 2018 - ʻAmmān: Dār Faḍāʼāt lil-Nashr wa-al-Tawzīʻ.
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  16.  8
    al-Tiryāq li-kull tawwāq al-umm.Khālid Rāshid Shamlī - 2018 - al-Iskandarīyah: al-Dār al-ʻĀlamīyah lil-Nashr wa-al-Tawzīʻ. Edited by Muḥammad Aḥmad Hāshim.
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  17.  8
    Liturgy and Movement. The Complex Associated with St Stephen’s Church at Umm er-Rasas, Jordan.Anastasia Moskvina - 2016 - Convivium 3 (2):68-83.
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  18.  41
    Reflections on the History and Archaeology of BahrainFouilles à Umm Jidr (Bahrain)Excavation of Qalʾat Al-Bahrain, lère partie/1st Part (1977-1979)Excavations of the Arab Expedition at Sār El-Jisr, BahrainBarbar-Sud, 1982 (Bahrain), Rapport Préliminaire sur une lère campagne de fouilles archéologiquesThe Dilmun Burial Complex at Sar, The 1980-82 Excavations in BahrainLife and Land Use on the Bahrain Islands: The Geoarcheology of an Ancient SocietyLa Nécropole de Janussan (Bahrain)Fouilles a Umm Jidr (Bahrain)Excavation of Qalat Al-Bahrain, lere partie/1st Part. [REVIEW]D. T. Potts, Serge Cleuziou, Pierre Lombard, Jean-Francois Salles, Monik Kervran, Arlette Negre, Michelle Pirazzoli T'Sertsevens, Moawiyah Ibrahim, Beatrice Andre-Leicknam, Genevieve Renisio, Marie-Anne Vaillant, M. Rafique Mughal & Curtis E. Larsen - 1985 - Journal of the American Oriental Society 105 (4):675.
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  19. ER 2006 Workshops-BP-UML 2006--2nd International Workshop on Best Practices of UML-Adopting UML 2.0-UN/CEFACT'S Modeling Methodology (UMM): A UML Profile for B2B e-Commerce. [REVIEW]Birgit Huemer Hofreiter, Philipp Schuster Liegl & Marco Zapletal - 2006 - In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer Verlag. pp. 19-31.
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  20. Pick a number between zero and infinity.David J. Chalmers - manuscript
    In article <[email protected]> [email protected] writes: Reminds me of a friend of mine who claims that the number 17 is "the most random" number. His proof ran as follows: pick a number. It's not really as good a random number as 17, is it? (Invariable Answer: "Umm, well, no...") This reminds me of a little experiment I did a couple of years ago. I stood on a busy street corner in Oxford, and asked passers by to "name a random number between (...)
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  21. The Life of Ṣaḥābī ʿUrwa b. Masʿūd el-Thaqafī.Mithat Eser - 2020 - Cumhuriyet İlahiyat Dergisi 24 (2):591-609.
    One of the ṣaḥābīs of Prophet Muḥammad is ʿUrwa b. Masʿūd from the Ṭāʾif tribe of Thaqīf. He belongs to the Ahlâf part of the Thaqīf tribe and he is the ruler of this part. ʿUrwa’s ancestry is known without any controversy until Kasî (Thaqīf). According to a narrative his epithet was Abū Yaʿfur and another of his epithet was Abū Masʿūd. Father of ʿUrwa an important person too. He is one of the leaders of his tribe and he commanded (...)
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  22.  10
    Self‐Repair Increases Referential Coordination.Gregory Mills & Gisela Redeker - 2023 - Cognitive Science 47 (8):e13329.
    When interlocutors repeatedly describe referents to each other, they rapidly converge on referring expressions which become increasingly systematized and abstract as the interaction progresses. Previous experimental research suggests that interactive repair mechanisms in dialogue underpin convergence. However, this research has so far only focused on the role of other-initiated repair and has not examined whether self-initiated repair might also play a role. To investigate this question, we report the results from a computer-mediated maze task experiment. In this task, participants communicate (...)
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  23.  8
    The Problems Encountered by the Prophet as a Spouse and Their Solutions.Ahmet Acarlioğlu - 2021 - Cumhuriyet İlahiyat Dergisi 25 (2):757-773.
    One of the most important problems of Muslim societies and humanity is the conflicts and troubles among spouses and between parents and their children in the family. problems. Research is carried out and answers are sought for the solution of these problems, but the dissolution in families cannot be prevented and the divorce rate increases day by day. Besides being a prophet, the Messenger of Allah (pbuh) is a servant of Allah and a human being. It is seen that there (...)
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  24.  5
    A Theoretical Examination On The Stemmatic (Genealogical) Method In Textual Criticism.Abdullah Demi̇rci̇ - 2022 - Fırat Üniversitesi İlahiyat Fakültesi Dergisi 27 (1):187-215.
    Textual criticism (examination) seeks to generate the most accurate version of an author's manuscript based on available copies. Textual criticism became prominent in the contemporary sense during the 19th and 20th centuries. Textual criticism studies, which were conducted extensively first in the West and then in the Islamic world, resulted in the development of several approaches aiming to identify the best version of the text under examination. Among the most prominent examples of these are the genealogical (stemmatic) method in the (...)
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  25. Entre la esclavitud y la libertad: consecuencias legales de manumisión según el derecho malikí.Cristina de la Puente González - 2000 - Al-Qantara 21 (2):339-360.
    El derecho de un esclavo a ser manumitido le confiere un status jurídico distinto del que poseen el hombre libre y el esclavo corriente. Tanto antes de que la liberación se consume, como después, los manumitidos tienen unos derechos y obligaciones regulados por el derecho islámico de acuerdo con su nueva personalidad jurídica: umm wald, mukatab, mudabbar, mawlà, etc., que condicionan y limitan el modo de relacionarse con otros individuos, de constituir grupos y, en definitiva, de integrarse en la sociedad. (...)
     
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  26.  8
    Theories On Which Inclusive Education is Based and the View of Islam on Inclusive Religious Education.Teceli Karasu - 2019 - Cumhuriyet İlahiyat Dergisi 23 (3):1371-1387.
    In recent years in Turkey, it has been attempted to ensure that students who need special education are educated through inclusion. In the meanwhile, it became important to reveal scientifically the educational theories on which the inclusive education is based and the approach of Islam towards inclusive education that somehow has an influence on our national education policy. This study aims to examine the educational theories on which the inclusive education is based and the Islamic approach towards inclusive education. The (...)
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  27.  19
    Abū Lahab and His Relationships with Prophet Muḥammad.Abdulhalim Oflaz - 2020 - Cumhuriyet İlahiyat Dergisi 24 (1):167-185.
    Abū Lahab (d. 2/624), one of the notables of Mecca, was one of the Prophet’s four uncles who reached the Islamic period. Abū Lahab who had generally good relations with the Prophet before the Islamic period developed bad attitudes towards his nephew when his prophethood was proclaimed and maintained these until his death. He, known for loyalty to his ancestor’s religion, did not believe in his nephew’s prophecy and was one of the chief antagonist and enemy of the Prophet in (...)
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  28.  7
    My Gratifying Testimonial of My Extended Warranties of Life.Danette Ragin - 2022 - Narrative Inquiry in Bioethics 12 (2):134-135.
    In lieu of an abstract, here is a brief excerpt of the content:My Gratifying Testimonial of My Extended Warranties of LifeDanette RaginMy name is Danette Ragin. I am a 2-time kidney recipient who has been diagnosed with ESRD (End Stage Renal Disease). Both transplants were performed in Baltimore, Maryland. I am also a 3-time Donor Family Member and the proud Mom of a living donor.I received the first kidney from a deceased donor on June 22, 2008. The donor was traveling (...)
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  29.  14
    The Effects of Ḥanafī and Ẓāhirī Methodists’ Opinions About the Indication of General Utterances in Qur’ān and the Subject of Their Specification by al-Khabar al-Wāhid on Islamic Law Regulations.Mustafa Türkan - 2020 - Cumhuriyet İlahiyat Dergisi 24 (1):5-25.
    The subject of general utterances (al-lafdh al-āmm) being certain or presumptive in their usage as an indication to all their members is controversial amongst the methodists. Ḥanafī methodists suggest that the indication of general utterances to all of their members as certain and unless they are specified with a certain evidence, they can’t be specified with a presumptive evidence. Like the ḥanafī methodists, the ẓāhirī methodists also suggest that the general utterance is certain indicant for all of its members and (...)
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  30.  21
    The Migration to Medina in Ṣaḥāba’s Poetry.Mehmet Ylmaz - 2019 - Cumhuriyet İlahiyat Dergisi 23 (1):149-170.
    After receiving the divine authorization from Allah to openly notify people of Islam, the Messenger of Allah started to publicly to invite the people of Mecca to Islam. Idolaters however felt heavy shame to give up the faith of their ancestors, and the pagans did not accept the Prophet's invitation to Islam. They applied various pressures to the Messenger of Allah and the believers to renounce the cause of Islam. When the animosity against the new Muslims became intolerable, Almighty Allah (...)
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  31.  60
    How did Islam contribute to change the legal status of women: The case of the jawari or the Female Slaves.Khalil Athamina - 2007 - Al-Qantara 28 (2):383-408.
    Este artículo analiza los cambios que se produjeron en el estatus legal de las esclavas (yawari) con la introducción y expansión del islam entre los árabes. El autor analiza tanto las causas religiosas como las debidas a factores históricos y sociales: cambio en los criterios del reparto del botín de guerra, en el trato y uso de las prisioneras de guerra, introducción del concepto de umm al-walad, etc. Igualmente, se estudia la repercusión social que tuvieron estos cambios para las esclavas (...)
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  32.  4
    Entre la esclavitud y la libertad: Consecuencias legales de la manumisión según el derecho mālikí.Cristina de la Puente - 2000 - Al-Qantara 21 (2):339-360.
    El derecho de un esclavo a ser manumitido le confiere un status jurídico distinto del que poseen el hombre libre y el esclavo corriente. Tanto antes de que la liberación se consume, como después, los manumitidos tienen unos derechos y obligaciones regulados por el derecho islámico de acuerdo con su nueva personalidad jurídica: umm wald, mukātab, mudahbar, mawlà, etc., que condicionan y limitan el modo de relacionarse con otros individuos, de constituir grupos y, en definitiva, de integrarse en la sociedad. (...)
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  33.  5
    al-Sababīyah ʻinda al-Ashāʻirah: dirāsah naqdīyah.Jamʻān ibn Muḥammad Shahrī - 2011 - Makkah: Dār Ṭaybah al-Khaḍrāʼ.
    Originally presented as the author's thesis (master's)-- Jamiat Umm al-Qura.
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