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Yaumin Nahri, Delta. "Ta’wîl Ibn al-Zubayr terhadap Mutashâbih al-Lafz dalam al-Qur’an." MUTAWATIR 4, no. 1 (September 10, 2015): 1. http://dx.doi.org/10.15642/mutawatir.2014.4.1.1-33.
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The word is strung into the verses of the Koran is a divine sentence a similar level of fluency and beauty of literature between one verse with other verses. Although the Koran uses <em>mutashâbih al-lafz</em> and <em>tikrâr</em>, the choice of words is representative of the context is going on. This means that the choice of words shows the detail of information that occurred and the repetition of words not followed essentially the repetition of meaning, but brings new meaning different from the first words that are complementary and not interchangeable. This rule is brought to Ibn al-Zubayr al-Gharnâtî trough his creation, <em>Milâk al-Ta’wîl al-Qât</em><em>i’ bi Dhawi al-Ilhâd wa al-Ta’t}îl fî Tawjîh al-Mutashâbih al-Lafz min Ây al-Tanzîl</em>. This creation became a real reflection of insight cleric Granada, which uses the method applied research (<em>al-manhâj al-tatbîqî al-tahlîlî</em>) in every discussion. This article will explain the interpretation of Ibn Zubayr on the causes of differences in editorial verses of the Koran, known as <em>al-lafz</em><em> mutashâbih</em>.
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Wendry, Novizal, Abdul Majid, and Susilawati Susilawati. "KUFAN HADITH TRANSMITTERS AND GEOPOLITICS IN EARLY PERIOD OF ISLAM." ULUL ALBAB Jurnal Studi Islam 21, no. 2 (December 29, 2020): 213–36. http://dx.doi.org/10.18860/ua.v21i2.10430.
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This article discusses the hadith transmitters involvement in Kufa politic dynamic in the early time of Islam Period, which was experiencing a long range of social turmoils. These turmoils occurred from 40 H/661 AD until the end of the Umayyad dynasty in 125 H/743 AD. This article adopts a historical approach to conceive of the dynamic of politics among the hadith transmitters. This research revealed that the hadith transmitters built the city of Kufa. The behavior related to discrimination toward the opponents and the disappointments on the Umayah Dynasty triggered many rebellions such as al-Ḥusayn ibn ‘Alî ibn Abî Ṭâlib, Ibn al-Zubayr, Mukhtâr al-Thaqafî, al-tawwâbûn, and Zayd ibn ‘Alî. These turmoils involved Sa‘d ibn Abî Waqqâṣ and al-Mughîrah ibn Shu‘bah. We argue that the hadith transmitter influenced the hadiths they narrated. Based on the investigation of the two hadith contents that they narrated indicated that they took the side of the Mu‘âwiyah Dynasty and ‘Alî’s followers as the opponents.
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Omer, Spahic. "The Dome of the Rock: An Analysis of Its Origins Kubah Sakhrah: Satu Analisis Asal-usulnya." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 1 (May 29, 2015): 200–214. http://dx.doi.org/10.31436/jia.v12i1.466.
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AbstractThis paper challenges an old belief that the Dome of the Rock in Jerusalem was built between 65/684 and 72/691 by the Umayyad caliph ‘Abd al-Malik Ibn Marwān. The paper is divided into two parts. The first part briefly examines the significance of the Rock (Øakhrah). Therein we have shown that the Rock has no special religious significance whatsoever. The second part tries to answer who exactly built the Dome of the Rock and when. The paper concludes that the likely truth is that the caliph ‘Abd al-Malik ibn Marwān was able to commence building the edifice only after crushing the insurgence of ‘Abd Allah ibn al-Zubayr in 73/692. Such were the socio-political conditions in the Muslim state during the insurgency that the caliph’s actions could not transcend the planning and basic preparatory stages, at most. Whether the caliph ‘Abd al-Malik ibn Marwān was capable of completing the structure during his lifetime or not, remained a debatable point as well. The task of building one of the first and at the same time greatest masterpieces in Islamic architecture might have been completed by his son and successor, al-WalÊd ibn ‘Abd al-Malik. What follows is shedding more light on these aspects of the topic.Keywords: The Dome of the Rock, al-AqÎÉ Mosque, the Caliph ‘Abd al-Malik ibn Marwān, the Caliph al-WalÊd ibn ‘Abd al-Malik.AbstrakKajian ini mencabar kepercayaan lama bahawa Kubah Sakhrah di Yerusalem dibina antara 65/684 dan 72/691 oleh khalifah Umayyah 'Abd al-Malik b. Marwan. Kajian ini dibahagikan kepada dua bahagian. Bahagian pertama menelitikan kepentingan Sakhrah. Dimana kami menunjukkan bahawa Sakhrah tidak mempunyai signifikan agama sekalipun. Bahagian kedua cuba menjawab dengan tepat siapa yang membina Kubah Sakhrah dan bila ia dibina. Kajian ini menyimpulkan bahawa kemungkinan besar khalifah 'Abd al-Malik b. Marwan mampu bermula membina hanya selepas mengalahkan pemberontak daripada 'Abdullah b. al-Zubayr pada 73/692. Begitulah keadaan sosio-politik di negeri Islam semasa pemberontakan sehingga tindakan khalifah tidak dapat mengatasi perancangan dan peringkat persediaan asas. Sama ada Khalifah 'Abd al-Malik b. Marwan mampu menyiapkan struktur semasa hayat beliau atau tidak, ia masih diperdebatkan. Tugas membina salah satu seni bina Islam yang pertama dan yang terunggul mungkin telah disiapkan oleh anak dan penggantinya, al-Walid b. 'Abd al-Malik. Berikutnya mencurahkan lebih banyak keterangan pada aspek topik ini.Kata Kunci: Kubah Sakhrah, Masjid al-Aqsa, khalifah ‘Abd al-Malik b. Marwan, khalifah al-Walid b. ‘Abd al-Malik.
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Alaa Tarif Gharaibeh, Alaa Tarif Gharaibeh. "Verbal Similarity in the Substitution of a Word instead of a word or a phrase instead of a phrase in the Holy Qur’an from Surat Al-Fateh to Surah Al-Waqi’ah." المجلة العربية للعلوم و نشر الأبحاث 4, no. 1 (March 30, 2018): 47–36. http://dx.doi.org/10.26389/ajsrp.a121217.
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The purpose of this research is to study the Variable Similarities of the word place of a word or phrase in the Holy Quran, the collection of the Quranic signs in which the substitution of the word of the word of the word was signed, and the addition of another place from Al-Fath to Al-Waqiaa. The research reached eleven witnesses; The study was based on the extrapolation of the evidence on Ibn al-Zubayr. The Angel of the Crucial Interpretation of Those Who Have Atheism and Interpretation" as one of the most prominent imams of the linguistic guidance of the similarity in the Holy Qur'an. These Qur'anic evidences will be categorized according to similar types of verbal , Of the replacement Word or phrase by another.
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Rippin, Andrew. "Ideas, Images, and Methods of Portrayal." American Journal of Islam and Society 24, no. 4 (October 1, 2007): 118–20. http://dx.doi.org/10.35632/ajis.v24i4.1522.
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This ambitious collection of sixteen essays (plus an introduction by the editor)ranges widely across Islamic history and scholarly disciplines. The unifyingtheme is reflected in the title: Muslim texts are examined for their conceptualframeworks as conveyers of a cultural ethos. While some essays aremore successful than others in enunciating this theme’s more theoreticalaspects, the range of topics covered means that most readers will find somethingof interest and relevance and will likely be stimulated to apply themethods of analysis to their own area of study.Sebastian Günther’s introduction does an admirable job of highlightingeach essay’s contribution to creating an overall picture of Muslim intellectualhistory and the “cultural specificity of Islam that facilitated theadvancement of intellectual life and the formation of ‘modern’ societies”(p. xiv) by paying attention to the ideas, forms, content, and impact of textualartefacts from the eighth through the fourteenth centuries.Stephan Dähne begins the volume by focusing on the Qur’an and itsuse in political speeches attributed to Abu Hamza al-Shari (d. 747),Abdullah ibn al-Zubayr (d. 692), Uthman ibn Hayyan al-Murri (d. after713), and Abdallah ibn Tahir (d. 844). Ute Pietruschka then deals with theChristian community’s literary activity under the Umayyads as it developedin Syriac (and emerged in Arabic), maintained the Byzantine tradition,and was impacted by Islam. Keeping with the Christian theme, SandraToenies Keating discusses the work of the Christian apologist Abu Ra’ita(d. ca 835) and his attempt to defend Biblical scripture from the Muslimcharge of falsification (tahrif) ...
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Shaddel, Mehdy. "ʿAbd Allāh ibn al-Zubayr and the Mahdī: Between propaganda and historical memory in the Second Civil War." Bulletin of the School of Oriental and African Studies 80, no. 1 (January 26, 2017): 1–19. http://dx.doi.org/10.1017/s0041977x16001075.
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AbstractThe subject of the present paper is a prophetic tradition found in some compendia of eschatologicalaḥādīthwhich has received considerable scholarly attention since Wilferd Madelung dedicated an article to it in 1981. Whereas Madelung shares the opinion of earlier scholars that only some of the incidents “prophesied” by this tradition are historical, this study aims to show that it is a whollyex post factocomposition which, in its various strata, remarkably captures episodes from the Zubayrid war of propaganda against their rivals as well as their later attempts to redeem the memory of their lost cause as a just one. The discussion closes by producing a highly singular Syrian tradition most certainly put into circulation with the intent of countering these Zubayrid propaganda efforts.
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Rubin, Uri. "Meccan trade and Qur'ānic exegesis (Qur'ān 2: 198)." Bulletin of the School of Oriental and African Studies 53, no. 3 (October 1990): 421–28. http://dx.doi.org/10.1017/s0041977x00151328.
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Qur'ān 2: 198 states that it is no fault in the Muslims that they should seek the faḍl of their lord: laysa ‘alaykum junāḥun an tabtaghū faḍlan min rabbikum. This verse occurs within a series of godly ordinances pertaining to the Muslim ḥajj, and it is therefore quite obvious why Muslim exegetes thought that the faḍl of Allāh in our verse ought to be sought by the believers during the ḥajj. In order to convey this view, the exegetes used a simple device, they added the following clause at the end of the verse: fī mawāsim al-ḥajj—during the rites of, or, in the stations of the ḥajj. Several traditions in al-Ṭabarī contain this addition. Most of the isnāds of these traditions are Meccan, which implies that the scholars of this place were particularly interested in encouraging the believers to come to the holy places of the Meccan ḥajj. Thus, tradition no. 18 in al-Ṭabarī which contains the addition fī mawāsim al-ḥajj is transmitted from the Meccan ‘Ubaydallāh b. Abī Yazīd (d. 126 A.H.), who quotes Ibn al-Zubayr. In fact, the clause fī mawāsim al-ḥajj gained the rank of a qirā'a. In some traditions it is transmitted as such from the Meccan ‘Aṭā’ b. Abī Rabāh (d. 114 A.H.) on the authority of Ibn ‘Abbās. ‘Aṭā’ is quoted through the Meccan Talḥa b. ‘Amr (d. 152 A.H.), as well as through Ḥajjāj b. Arṭāt (d. 145 A.H.). The Medinese ‘Ikrima (d. 105 A.H.) also spread the same qirā'a. In al-Ṭabarī he is quoted by the Basrian Ayyūb al-Sakhtiyānī (d. 131 A.H.).
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Havel, Boris. "Jeruzalem u ranoislamskoj tradiciji." Miscellanea Hadriatica et Mediterranea 5, no. 1 (January 7, 2019): 113–79. http://dx.doi.org/10.15291/misc.2748.
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The article describes major early Islamic traditions in which Jerusalem has been designated as the third holiest city in Islam. Their content has been analyzed based on the historical context and religious, inter-religious and political circumstances in which they were forged. Particular attention has been paid to textual and material sources, their authenticity, dating and their interpretation by prominent orientalists and art historians. The article addresses specific themes, such as Jerusalem in Islamic canonical texts, Muhammad’s Night Journey to al-Aqṣā, the legends of Caliph ‘Umar’s conquest of Jerusalem, names for Jerusalem in Early Islamic chronicles, the influence of Jews and Jewish converts on early Islamic traditions, and the construction, symbolism, ornaments, and inscriptions of the Dome of the Rock. In the concluding remarks the author considers the question of to what degree attributing holiness to Jerusalem in Islam has been based on autochthonous early Islamic religious traditions, and to what degree on Muslim-Jewish interaction in Palestine, political processes, such as fitnah during early Umayyad rule, ‘Abd al-Malik’s struggle with Caliph Ibn al-Zubayr in the Hejaz, the Crusades, and the present-day Arab-Israeli conflict.
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Bouali, Hassan. "The “fitna of Ibn al-Zubayr”. Modalities of a Historiographical Construction in Narrative Sources«فتنة ابن الزبير». طرائق البناء التأريخي في المصادر السردية." Annales islamologiques, no. 56 (June 20, 2022): 33–60. http://dx.doi.org/10.4000/anisl.11049.
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ATIYA, Ali Hussein Hteem. "INTERPRETATION OF CULTURAL METHODS IN THE IRAQI FAMILIES AND ITS EFFECTS ON THE CULTURE OF THE CHILD (A SOCIAL ANTHROPOLOGICAL STUDY)." RIMAK International Journal of Humanities and Social Sciences 04, no. 04 (July 1, 2022): 373–91. http://dx.doi.org/10.47832/2717-8293.18.24.
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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the singer Ibn Aisha asked him for verses in jest. Where do you say? There are a number of singers who praised his poetry and sang a lot about it, and in the Book of Songs there are many voices of his poetry, and some hadith books devoted pages to him according to what is known from the science of wound and modification by Ibn Hatim and the great history of Imam al-Tabari and acceleration of benefit by Ibn Hajar alAsqalani and among the most famous who narrated from him Abd Allah bin Omar and Obaid Allah bin Omar (may God be pleased with them) as narrated by Imam Malik (may God have mercy on him). Here he presents us with a flirtatious text that is unique in its kind and pious in its performance, and begins with a clear mobilization, because it obeys the sea and the rhyme, and the poem starting is an equation of a true love experience that he embraced and tortured with, either he lived it, or from a figment of the imagination, or he was tormented with this love because there was no matter His heart is something, but he is on his piety and piety. He lived in a society that could not comprehend his position on this love, and for this he had to deal with what he calls (covering), but that his beloved herself fears for him, so she addresses him by doing the matter (hiding) that he loved in his own way. Our poet has loved a pure and chaste love, rather he has risen above the lover when he has not made himself known and who he loves. Love for him - as it is said - is a test and a test from God for people to take themselves with the obedience of those they love, and to be an entrance to a greater love that is the love of God Almighty, and perhaps this confirms it History is ours, and it does not stop us with the one who loves a name or attributes, for it is a state that was expressed as “seeing light for light in light.”
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AL-KHATIB, Qusay Fadel. "PURITY OF THE SPIRITUAL EXPERIENCE IN THE POEM URWA BIN UTHAINA." RIMAK International Journal of Humanities and Social Sciences 04, no. 04 (July 1, 2022): 363–72. http://dx.doi.org/10.47832/2717-8293.18.23.
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The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the singer Ibn Aisha asked him for verses in jest. Where do you say? There are a number of singers who praised his poetry and sang a lot about it, and in the Book of Songs there are many voices of his poetry, and some hadith books devoted pages to him according to what is known from the science of wound and modification by Ibn Hatim and the great history of Imam al-Tabari and acceleration of benefit by Ibn Hajar alAsqalani and among the most famous who narrated from him Abd Allah bin Omar and Obaid Allah bin Omar (may God be pleased with them) as narrated by Imam Malik (may God have mercy on him). Here he presents us with a flirtatious text that is unique in its kind and pious in its performance, and begins with a clear mobilization, because it obeys the sea and the rhyme, and the poem starting is an equation of a true love experience that he embraced and tortured with, either he lived it, or from a figment of the imagination, or he was tormented with this love because there was no matter His heart is something, but he is on his piety and piety. He lived in a society that could not comprehend his position on this love, and for this he had to deal with what he calls (covering), but that his beloved herself fears for him, so she addresses him by doing the matter (hiding) that he loved in his own way. Our poet has loved a pure and chaste love, rather he has risen above the lover when he has not made himself known and who he loves. Love for him - as it is said - is a test and a test from God for people to take themselves with the obedience of those they love, and to be an entrance to a greater love that is the love of God Almighty, and perhaps this confirms it History is ours, and it does not stop us with the one who loves a name or attributes, for it is a state that was expressed as “seeing light for light in light.”
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Ilhan, Mehmet. "Abd Allah Ibn Al-Zubayr and His Career as Caliph." Rotterdam Islamic and Social Sciences, November 1, 2018, 119–53. http://dx.doi.org/10.35367/09.2019.04.
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‘Abd Allah b. al-Zubayr was raised by ‘A’isha in the Prophet’s (s.a.s.) house. Safiyyah, the Prophet’s maternal aunt was his paternal grandmother, ‘A’isha’s sister Asma was his mother, and Abu Bakr his maternal grandfather. ‘Abd Allah b. al-Zubayr’s upbringing and lineage played an important role throughout his life and future career as caliph. Although ‘Abd Allah b. al-Zubayr was undeniably close to ‘A’isha, a very reliable source for the sunna and the traditions of the Prophet, his loyalty to the teachings of the Prophet and particular-ly the warning to those who attribute to the Prophet what he had not said that they would be sent to hell determined his choice of only 33 hadith to transmit. His love for the house of the Prophet and his grandfather Abu Bakr made him a staunch defender of the office of caliphate when he saw it abused by Mu‘awiyah and his son Yazid. ‘Abd Allah b. al-Zubayr ruled over Hijaz and the Eastern provinces from Mecca for nine years. The people of Iraq, Hijaz, and a large part of Syria paid him homage as caliph. After his death in 692 A.D., the caliphate of ‘Abd al-Malik b. Marwan was confirmed. In this paper I will deal with the life and career of ‘Abd Allah b. al-Zubayr and show how the Prophet’s teachings were reflected in his character and behaviour.
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أبو سمحة, عبد السلام. "حديث معاذ بن جبل في الجمع بين الصلاة،." alwasl university jounal, May 1, 2021, arabic cover—english cover. http://dx.doi.org/10.47798/awuj.2021.i61.06.
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تناول البحث بالاستقراء والدراسة حديث معاذ بن جبل في غزوة تبوك والذي ذكر فيه جمعَ النبي صلى الله عليه وسلم الصلاة. والحديث يدور على رواية أبي الزبير عن أبي الطفيل عامر بن واثلة عن معاذ بن جبل، وصح الحديث وعرف عن مدارات متعددة عن أبي الزبير منها: مالك بن أنس، وزهير بن حرب، وقرة بن خالد وغيرهم، ممن اتفق الرواة بالرواية عنه. بيد أنه وقع اختلاف على مدارين رئيسين من مدارات هذا الحديث عن أبي الزبير؛ المدار الأول: الليث بن سعد عن هشام بن سعد عن أبي الزبير، ليكشف البحث عن الوهم والخطأ الواقع في روايته سندًا ومتنًا، فوقعت العلة في روايته عن الليث عن يزيد بن أبي حبيب عن أبي الطفيل عن معاذ بن جبل وذكر فيه جمع التقديم. وأما المدار الثاني: فهو مدار الثوري عن أبي الزبير، والذي بين البحث وقوع بعض الرواة عن الثوري في أوهام رغم ثقتهم، أبدل أحد هذه الأوهام راويًا بآخر، وقلب الآخر حديثًا على حديث. ويؤكد البحث أهمية جمع المرويات والمقارنة بينها، والبحث الدقيق في كل القرائن المرافقة للرواية والرواة، وصولًا إلى قرائن التعليل التي تكشف أخطاء الرواة الثقات، وأن هذا دأب نقاد الحديث في حكمهم على المرويات، وعدم اغترارهم بظواهر الإسناد. الكلمات المفتاحية: الحديث، العلة، المدار، الاختلاف، الوهم، الخطأ. The research deals with extrapolation and study of the hadith of Muadh bin Jabal in the Battle of Tabuk, in which he mentioned the Prophet, may God’s prayers and peace be upon him, combined prayer. The hadeeth is based on the narration of Abu al-Zubayr on behalf of Abu al-Tafil Amer bin Wathleh on behalf of Muadh ibn Jabal, and the hadith was authentic and known about multiple subjects on behalf of Abu al-Zubayr, including Malik bin Anas, Zuhair bin Harb, Qara bin Khalid, and others, from whom the narrators' agreed with the narration. However, there was a difference in the two main subjects of this hadith on the authority of Abu Al-Zubayr. The first subject: Al-Layth bin Saad, on behalf of Hisham bin Saad, on behalf of Abi Al-Zubayr, to reveal the search for the illusion and error in his narration, a bond and a body. As for the second subject: it is the subject of al-Thawri n behalf of Abu al-Zubayr, and the research showed that some narrators on the revolutionary had fallen into illusions despite their confidence. The research confirms the importance of collecting and comparing narratives between them, and carefully researching all the clues accompanying the novel and the narrators, leading to clues of reasoning that reveal the errors of trusted narrators, and that this is the persistence of hadith critics in their judgment of the narrations, and not being deceived by the phenomena of attribution. Key words: speech, cause, orbit, difference, illusion, error.
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ÇEVİK, Nilgün, and Şenay ÖZGÜR YILDIZ. "CONTEMPLATION ABOUT THE KAABA’S HISTORY, ARCHITECTURE, AND DECORATIONS IN THE FIRST THREE CENTURIES OF ISLAM." Düzce Üniversitesi Sosyal Bilimler Dergisi, December 18, 2022. http://dx.doi.org/10.55179/dusbed.1191387.
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The Kaaba is the first temple of the world according to the Islamic belief. It is the qibla, where Muslims face individually or as a group in prayer and the international meeting place where they meet as an ummah during pilgrimage. In the historical process, it has played a role as a geographical, cultural, economic and political center as well as a religious center. In Islamic historical literature, it is stated that this temple is as old as the universe, and that the Kaaba was constructed thirteen times from the creation of the universe to the present day. Although each construction of the holy temple has very important and special contents, the characteristics of Prophet Abraham, Quraysh, Ibn al-Zubayr, al-Ḥajjāj ibn Yūsuf, and Murad IV's constructions of the Kaaba are more remarkable. In our study, the reasons, the processes and the results of these five constructions are examined. The history, the architecture and the decorations of the Kaaba, especially in the first three centuries of Islamic history, will be the main themes of our article.
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Hagemann, Hannah-Lena. "Was Muṭarrif b. al-Mughīra al-Thaqafī a Khārijite?" Al-ʿUsur al-Wusta 30 (December 1, 2022). http://dx.doi.org/10.52214/uw.v30i.9044.
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This article reassesses the “Khārijite” rebellion of Muṭarrif b. al-Mughīra b. Shuʿba al-Thaqafī in 77/696–97 and recontextualizes it within a different “category” of revolt. Analyzing both the history and the historiography of this uprising, the article argues that Muṭarrif’s rebellion is best understood not within a Khārijite framework, but rather as part of a series of revolts carried out by other Iraqi tribal notables (ashrāf) in the same period. This reevaluation is based, for example, on the composition of Muṭarrif’s following, which shows clear connections with other important Iraqi/eastern leaders, such as Muṣʿab b. al-Zubayr, Ibn al-Ashʿath, and Yazīd b. al-Muhallab. These connections, observable in other structural patterns common to Marwānid-era rebellions as well, point to a similarity of grievances, reactions, and aims whose salience far exceeded the context of individual revolts. More broadly, this article also seeks to challenge the received scholarly understanding of Khārijism and to question its usefulness as a category of historical analysis, suggesting instead different approaches to a renewed engagement with this phenomenon.
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Abdulrahman, Muhammad. "Genealogy Books As a Source of Makkah History Al-Zubayr ibn Bakkār book Collective Genealogy of Quraysh (Jamharat nasab Quraysh wa-akhbāruhā As a Model." Humanities and Management Sciences - Scientific Journal of King Faisal University, 2020. http://dx.doi.org/10.37575/h/art/2079.
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