Academic literature on the topic 'Markaz al-Malik ʻAbd al-ʻAzīz al-Tārīkhī'

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Books on the topic "Markaz al-Malik ʻAbd al-ʻAzīz al-Tārīkhī"

1

Hayʼah al-ʻUlyā li-Taṭwīr Madīnat al-Riyāḍ. مركز الملك عبد العزيز التاريخي. Riyadh]: al-Hayʼah al-ʻUlyā li-Taṭwīr Madīnat al-Riyāḍ, 1998.

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Jāmiʻat al-Malik ʻAbd al-ʻAzīz. Kullīyat al-Iqtiṣād wa-al-Idārah., ed. Markaz Abḥāth al-Iqtiṣād al-Islāmī fī ʻashr sanawāt. Jiddah, al-Mamlakah al-ʻArabīyah al-Saʻūdīyah: Jāmiʻat al-Malik ʻAbd al-ʻAzīz, Kullīyat al-Iqtiṣād wa-al-Idārah, 1988.

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3

Suhá bint Saʻūd Shākir Sharīf. al-Intishār al-makānī li-maraḍ saraṭān al-thadī fī muḥāfaẓat Jiddah: Dirāsat ḥālah bi-markaz al-awrām fī mustashfá al-Malik ʻAbd al-ʻAzīz. Jiddah: Jāmiʻat al-Malik ʻAbd al-ʻAzīz, 2010.

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Sharīf, Suhá bint Shākir. Itishār al-makānī lil-maraḍ saraṭān al-thadī fī muḥāfaẓat Jaddah: Dirāsat ḥālah bi-markaz al-awrām fī mustashfá al-malik ʻAbd al-ʻAzīz. Jiddah: Markaz al-Nashr al-ʻlmī, 2010.

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Maʻhad Ibn Sīnā lil-ʻUlūm al-Insānīyah. (10th Riyadh Saudi Arabia). Muʻawwiqāt taʻlīm al-ʻArabīyah fī al-jāmiʻāt al-ʻālamīyah: Abḥāth al-muʼtamar al-sanawī al-ʻāshir allādhī naẓẓamahu Maʻhad Ibn Sīnā lil-ʻUlūm al-Insānīyah bi-al-taʻāwun maʻa Markaz al-Malik ʻAbd Allāh ibn ʻAbd al-ʻAzīz al-Duwalī li-Khidmat al-Lughah al-ʻArabīyah fī madīnat Bārīs. al-Riyāḍ: Markaz al-Malik ʻAbd Allāh ibn ʻAbd al-ʻAzīz al-Duwalī li-Khidmat al-Lughah al-ʻArabīyah, 2016.

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Kuwait) Muʼtamar al-ʻIlmī al-Khalījī al-Maghāribī (4th 2009 Kuwait. Ḥarakat al-insān wa-al-aʻmāl bayna duwal al-Khalīj wa-al-Maghrib al-ʻArabī: Buḥūth al-Muʼtamar al-ʻIlmī al-Khalījī al-Maghāribī al-Rābiʻ al-munʻaqid fī dawlat al-Kuwayt khilāla al-fatrah min 5-7 Rabīʻ al-awwal 1430 H., al-muwāfiq 2-4 Māris 2009 M. : bi-al-taʻāwun bayna Dārat al-Malik ʻAbd al-ʻAzīz wa-Markaz Dirāsāt al-Khalīj wa-al-Jazīrah al-ʻArabīyah wa-Markaz al-Dirāsāt al-Istrātījīyah wa-al-Mustaqbalīyah bi-Jāmiʻat al-Kuwayt. al-Riyāḍ: Dārat al-Malik ʻAbd al-ʻAzīz, 2011.

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Kubaysī, Muḥammad Rajab Bakrī. Taṭawwur markaz al-qāḍī ʻabr al-tārīkh al-ʻArabī al-Islāmī. Baghdād: Jumhūrīyat al-ʻIrāq, Dīwān al-Waqf al-Sunnī, Dāʼirat al-Buḥūth wa-al-Dirāsāt, 2014.

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1873-1960, Nursï Said, ʻAwaḍī Ibrāhīm ʻAlī, International Institute of Islamic Thought., Markaz Buḥūth Rasāʼil al-Nūr, and Ḥalqah Dirāsīyah ʻan Badīʻ al-Zamān Saʻīd al-Nūrsī (1997 : Islamic Cultural Centre (London, England)), eds. Badīʻ al-Zamān al-Nūrsī, fikruhu wa-daʻwatuh: Waqāʼiʻ al-ḥalqah al-dirāsīyah al-munʻaqidah fī Qāʻat al-Markaz al-Thaqāfī al-Islāmī, Masjid al-Shahīd al-Malik ʻAbd Allāh ibn al-Ḥusayn, fī ʻAmmān, yawm al-Khamīs 7 Ṣafar 1418 H/12 Ḥazīrān 1997 M. ʻAmmān: al-Maʻhad al-ʻĀlamī lil-Fikr al-Islāmī, Maktab al-Urdun, 1997.

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1873-1960, Nursï Said, ʻAwaḍī Ibrāhīm ʻAlī, International Institute of Islamic Thought., and Markaz Buḥūth Rasāʾil al-Nūr, eds. Badīʻ al-Zamān al-Nūrsī, fikruhu wa-daʻwatuh: Waqāʾiʻ al-ḥalqah al-dirāsīyah al-munʻaqidah fī Qāʻat al-Markaz al-Thaqāfī al-Islāmī, Masjid al-Shahīd al-Malik ʻAbd Allāh ibn al-Ḥusayn, fī ʻAmmān, yawm al-Khamīs 7 Ṣafar 1418 H/12 Ḥazīrān 1997 M. ʻAmmān: al-Maʻhad al-ʻĀlamī lil-Fikr al-Islāmī, Maktab al-Urdun, 1998.

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10

Ḥasan, Malkāwī Fatḥī, International Institute of Islamic Thought., Jamʻīyat al-Dirāsāt wa-al-Buḥūth al-Islāmīyah (Amman, Jordan)., and Royal Academy for Islamic Civilization Research., eds. al- ʻAṭāʾ al-fikrī lil-Shaykh Muḥammad al-Ghazālī: Ḥalqah dirāsīyah : waqāʾiʻ al-ḥalqah al-dirāsīyah al-munʻaqidah fī qāʻat al-Markaz al-Thaqāfī al-Islāmī /Masjid al-Shahīd al-Malik ʻAbd Allāh ibn al-Ḥusayn, fī ʻAmmān, yawm al-khamīs 4 Ṣafar 1417 H/20 Ḥazīrān 1996 M. ʻAmmān: al-Maʻhad al-ʻĀlamī lil-Fikr al-Islāmī, 1996.

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Book chapters on the topic "Markaz al-Malik ʻAbd al-ʻAzīz al-Tārīkhī"

1

Pfeifer, Helen. "A World Divided." In Empire of Salons, 24–56. Princeton University Press, 2022. http://dx.doi.org/10.23943/princeton/9780691195230.003.0002.

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This chapter discusses the decades preceding the conquest, when Syria and Egypt were under the rule of the Turkish-speaking Mamluks and Ottoman power was concentrated in Southeastern Europe and Anatolia. Despite this political division, the two empires harbored a similar salon culture. The travels of Cairene scholar ʻAbd al-Rahim al-ʻAbbasi and Ottoman official Mü'eyyedzade ʻAbdurrahman show how salons furthered social and intellectual exchanges between the two neighboring polities. Yet differences remained. Though scholars working in Mamluk lands perceived themselves to be at the center of global Sunni Islamic learning, many of their Ottoman contemporaries felt a greater affinity to the Persian world. Likewise, while gentlemanly conversation in Mamluk lands revolved mostly around Arabic, in Ottoman elite circles Turkish and Persian played far more important roles. As such, salon culture in the two regions had marked differences on the eve of the conquest.
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