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Journal articles on the topic 'Mishʻan'

Author: Grafiati

Published: 29 July 2024

Last updated: 31 July 2024

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1

Singh, Sudhir, Shweta R. Sharma, and Amit Mishra. "Health care workers contacting needle-stick injury in a tertiary care hospital." MedPulse International Journal of Microbiology 14, no. 2 (2020): 15–18. http://dx.doi.org/10.26611/10081422.

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2

Rohman, Ali Abdur, and Moh Wafiq Faulal Ahsan. "MAN'S RELATIONSHIP WITH NATURE IN THE TAFSIR AL-IBRIZ AND AL-MISHBAH." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 10, no. 2 (January 13, 2023): 309–30. http://dx.doi.org/10.21274/kontem.2022.10.2.309-330.

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This study aims to compare the interpretations of Al-Ibriz and Al-Mishab in relation to the relationship between humans and nature. The formulation of the problem raised by the author is: "How is the relationship between humans and nature in Al-Ibriz and Al-Mishbah and what is the difference between the two?" The analytical method used is muqaran. With the type of literature studied, the author makes Tafsir Al-Ibriz and Tafsir Al-Mishbah the primary sources and literature in the form of books and articles related to themes the secondary sources. The results of this study are, first, that the relationship between humans and nature appears in actions that lead to the destruction of nature, namely QS. Al-A'raf: 56. In Tafsir al-Ibriz, acts of destruction are defined as acts of shirk and immorality. Whereas in Tafsir Al-Misbah, vandalism is an act that exceeds the limit, both in terms of its physical, spiritual, and natural surroundings. Second, in QS. Yasin: 33-35 of Tafsir Al-Ibriz, it is stated that humans are ordered to maximize the role of reason in preserving nature as a form of gratitude to Allah SWT. Whereas in Tafsir Al-Mishbah, humans play a direct role in preserving nature, the essence remains Allah SWT, who determines.

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3

Makhfud, Akhmad, Abdul Khamid, and Ruwandi Ruwandi. "LITERACY VALUE OF SURAT AL-'ALAQ VERSES 1–5 IN TAFSIR AL-MISHBAH AND ITS IMPLEMENTATION IN MADRASAH." At-Tajdid : Jurnal Pendidikan dan Pemikiran Islam 5, no. 2 (January 3, 2022): 1. http://dx.doi.org/10.24127/att.v5i2.1758.

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It is so important to read that Allah SWT sent down His revelations to the Prophet Muhammad SAW. the first is the command to read in the letter al-'Alaq verses 1-5. This study aims to: (1) To describe the concept of literacy value of surat al-'Alaq verses 1-5 in Tafsir al-Mishbah. (2) To describe the implementation of the literacy value of Surat al-'Alaq verses 1-5 in Tafsir al-Mishbah at MTs Al Uswah Kec. Bergas, Kab. Semarang in 2021. This type of research includes the type of library research, which is research that studies and explores various written sources related to the theme carried by the author, namely the literacy value of the letter al-'Alaq verses 1–5 and its implementation at the madrasah tsanawiyah school level by making M. Quraish Shihab's Tafsīr al-Mishbah as the main source of reference. While the nature of this research is descriptive analytical in this study the subject is in the form of the Literacy Value of Surat al-'Alaq verses 1–5 in Al-Mishbah Tafsir and Its Implementation at MTs Al Uswah Kec. Bergas, Kab. Semarang will be discussed in a clear, coherent and directed manner. Based on the results of the analysis of the book Tafsir al-Mishba h and research at MTs Al Uswah Kec. Bergas, Kab. Semarang shows that: (1) the book Tafsir al-Mishbah is a book of Tafsir al-Qur'an by Prof. Dr. Quraish Shihab, which the book uses the method of tafsir tahlili (analytic), which is a method of interpreting the Koran which intends to explain the contents of the verses of the Koran from all its aspects and follow the order of the verses and surats that have been arranged in the mushaf the Koran now. In the systematic writing of Tafsir al-Mishbah, Quraish Shihab begins by explaining the meaning of the word of Allah SWT in a language that can be understood by many people, conditioned by the cultural environment and the development of science today. (2) The literacy value in Q.S. al-’Alaq verses 1-5 according to the Tafsir Al-Mishbah consist of four aspects of value, namely reading, research, writing, and teaching values. (3) Regarding the implementation of literacy values in order to increase reading interest among students, the head of MTs Al-Uswah Kec. Bergas, Semarang District implements a policy on the morning literacy movement program.Keywords: Tafsir Al-Misbah, Literacy Value, Implementation Tafsir Al-Misbah

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4

Wineman, Aryeh. "Sufis in the Hasidic Mishkan." Conservative Judaism 64, no. 4 (2013): 110–20. http://dx.doi.org/10.1353/coj.2013.0028.

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5

Erlichman, Karen L. "Together We Build a Mishkan." Women & Therapy 24, no. 3-4 (April 30, 2002): 35–53. http://dx.doi.org/10.1300/j015v24n03_03.

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6

Katzoff, Binyamin. "A Story in Three Contexts: The Redaction of a Toseftan Pericope." AJS Review 38, no. 1 (April 2014): 109–27. http://dx.doi.org/10.1017/s0364009414000051.

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The introduction of non-halakhic material into a halakhic section of a classical rabbinic work is a redactional choice that can substantially affect the interpretation of both kinds of material. Understanding the relationship between the non-halakhic material and the surrounding halakhic material can affect one's assessment of the redactor's activity. Conversely, assumptions concerning the redactor's activity can affect the interpretation of the non-halakhic material.The relationship between halakhic and non-halakhic material and the implications of that relationship for redaction critical investigations are particularly complex in the case of the Tosefta, because the latter is not a completely independent composition. Some scholars see the Tosefta as an interpretative work based on the Mishna while others argue for a degree of redactional independence. What then is the proper context for the interpretation of materials found in the Tosefta—the Tosefta itself or the Mishnah? The answer to this question will crucially affect our interpretation of the non-halakhic material included in the Tosefta and the relation of that material to the halakhic material. This article demonstrates the difficulty in determining the proper redactional context for the interpretation of Toseftan passages that contain halakhic and non-halakhic material by examining the story of Rabbi Yehuda walking behind his teachers in T. Berakhot 1.2. The reason for inserting the story can be understood in three ways, corresponding to three different definitions of the “halakhic context,” in which the Mishnah has a greater or lesser controlling influence over the Tosefta.

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7

Watts, Geoff. "Mortimer Mishkin." Lancet 398, no. 10314 (November 2021): 1870. http://dx.doi.org/10.1016/s0140-6736(21)02486-7.

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8

Chanet, Bruno, and Afshin Armoon. "Lower Miocene flatfish (Teleostei: Pleuronectiformes) from the Mishan Formation of Iran." Neues Jahrbuch für Geologie und Paläontologie - Monatshefte 1999, no. 5 (May 26, 1999): 283–91. http://dx.doi.org/10.1127/njgpm/1999/1999/283.

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9

Thakur, Rakesh, and Vishal Dogra. "Anionic Mishran Supplementation in Pleuriparous Animals." Journal of Krishi Vigyan 8, no. 1 (2019): 312. http://dx.doi.org/10.5958/2349-4433.2019.00119.3.

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10

Mohammed Abdilfattah Ali, Sabbar Abdullah Salih, and Amera Ismail Hussain. "Evaluation of Hydrogeological Conditions, in the three Al-Mishraq Sulphur fields, northern Iraq." Tikrit Journal of Pure Science 28, no. 3 (June 25, 2023): 60–68. http://dx.doi.org/10.25130/tjps.v28i3.1426.

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This study included an assessment of the hydrogeological conditions of the Mishraq sulphur fields before production, by measuring groundwater levels in (11) wells in Mishraq-2 in 2021, as well as the information of wells obtained, which are (12) wells in Mishraq-3, (68) wells in Mishraq-1. Groundwater levels ranged between (187.71-205.80) m in Mishraq-1, while in Mishraq-2 it ranged between (189.19-196.26) m, as for Mishraq-3 the levels were between (186.4-194.98) m. The contour maps were drawn for the movement and levels of groundwater, showing that the direction of groundwater movement in Mishraq field-1 is from the west and northwest to the east, with a slight slope towards the southeast, towards the Tigris River, while in the Mishraq field-2, we notice that the direction of groundwater movement is From the east to the west, that is, toward the Tigris River, as for Mishraq field-3, it was found that the direction of movement is from the southeast toward the northwest, that is, toward the Tigris and Great Zab rivers. So it can be said that the Tigris and Great Zab rivers are the two drainage areas in these three fields. The hydraulic properties were analyzed in (44) wells in the three Al-Mishraq fields. Where the values of Transmissivity (T) in Mishraq field-1 ranged between (24.4-1557.5) m2/day, as for Mishraq-2 it ranged between (23-96.91) m2/day, while in Mishraq-3 it ranged between (10.5-4002) ) m2//day, and the hydraulic conductivity (K) ranged between (0.26 -14.68) m/day in Mishraq field-1, as for Mishraq-2 it ranged between (0.7-4.2) m/day, while in Mishraq-3 It ranged between (0.37-119.09) m/day.

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11

ISDALE, A. H., L. D. HORDON, and M. DALY. "Methotrexate Mishap." Rheumatology 33, no. 5 (1994): 503–4. http://dx.doi.org/10.1093/rheumatology/33.5.503-a.

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12

SINCLAIR, PETER. "EZRA MISHAN, CONTRARIAN AND SAGE: AN APPRECIATION." Singapore Economic Review 61, no. 03 (June 2016): 1640012. http://dx.doi.org/10.1142/s0217590816400129.

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For many of us, the world is far too complicated to allow economic analysis to furnish a clear answer on an issue of policy. Ezra Mishan disagreed. For him, as for his teacher and mentor, Milton Friedman, economics was a system of reasoning that cried out to be used for that purpose - and especially so if prevailing orthodoxy was in error. Mishan was the first economist to attack the then universally held view that economic growth must be beneficial. Fifty years later, as we mourn his recent death, he is an inspiring and central figure in environmental economics, and an example of what can be done with practical welfare economics.

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13

Lufaefi, Lufaefi. "Tafsir Al-Mishbah: Tekstualitas, Rasionalitas dan Lokalitas Tafsir Nusantara." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (April 1, 2019): 29. http://dx.doi.org/10.22373/substantia.v21i1.4474.

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Various interpretations of the Quran were born in Indonesia; one of which is Tafsir Al-Mishbah that is different from the earlier interpretations in Indonesia. Tafsir Al-Mishbah comes as the answer and light that provides solutions to the problems of humanity. This article will elaborate the underlying reason that the Tafsir Al-Mishbah was written, its method and style, and examine the aspects and characteristic of Tafsir Al-Mishbah—which may be absent in other interpretations—such as aspects of locality, textuality, rationality, and diversity of references. This paper also examines general strengths in the Tafsir Al-Mishbah and its shortcomings.Abstrak: Beragam tafsir al-Quran lahir di bumi Nusantara. Tafsir Al-Mishbah adalah tafsir nusantara yang berbeda dengan tafsir-tafsir nusantara sebelumnya. Tafsir Al-Mishbah hadir menjadi jawaban sekaligus penerang yang memberi solusi bagi persoalan-persoalan umat manusia. Artikel ini akan mengurai latar belakang kenapa tafsir Al-Mishbah ditulis, mengetahui metode dan corak tafsir Al-Mishbah, dan menelaah aspek-aspek apa yang menjadi ciri khas tafsir Al-Mishbah—yang bisa jadi tidak dimiliki tafsir-tafsir yang lainnya—seperti aspek lokalitas, aspek tekstualitas, aspek rasionalitas, dan keragaman rujukannya. Makalah ini juga menelaah kelebihan-kelebihan secara umum dalam tafsir AlMishbah, sekaligus kekurangan-kekurangannya

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14

ROSENFELD, Ben-Zion. "Josephus and the Mishnah." Revue des Études Juives 163, no. 3 (December 1, 2004): 415–28. http://dx.doi.org/10.2143/rej.163.3.542070.

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15

Badiee, Julie, and Hesmatollah Badiee. "Calligraphy of Mishkín-Qalam." Journal of Bahá’í Studies 3, no. 4 (December 1, 1990): 1–22. http://dx.doi.org/10.31581/jbs-3.4.430(1991).

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This article will consider the life and work of Áqá Ḥusayn-i-Iṣfahání, called Mishkín-Qalam. Known for his outstanding ability at calligraphy, Mishkín-Qalam was invited to work at the court of the Qájár ruler Náṣiri’d-Dín Sháh during the late 1850s. In the 1860s the artist became caught up in the events surrounding the birth of the Bahá’í Revelation and he moved to Edirne to be near its exiled founder Bahá’u’lláh. Intrigues at the court of the Ottoman Sultan led to the arrest of Mishkín-Qalam and to his subsequent imprisonment in the fortress of Famagusta on the island of Cyprus. The discussion will center on the calligraphic compositions created by Mishkín-Qalam during his stay in Famagusta and also on those done during his last years where he rejoined Bahá’u’lláh in the city of ‘Akká. The roots of his artistic expression in Islamic calligraphic traditions will be considered as well as the extent to which his forms were adapted to proclaim the message of the Bahá’í Faith.

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16

GILCHRIST, PAUL R. "Scripture, Mishnah, and Confessions." Unio Cum Christo 2, no. 1 (April 1, 2016): 51. http://dx.doi.org/10.35285/ucc2.1.2016.art4.

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Abstract: “Scripture, Mishnah, and the Confessions” examines the rabbinic sayings of the Pharisees at the time of Christ, the “oral law of Moses” that ultimately was written down in A.D. 200. These Mishnaic interpretations thought to apply the Old Testament to their new culture. The author notes that church leaders, wittingly or unwittingly, elevate their formal documents to the same level of authority in seeking to adjust to changing cultures. This tendency is observed in the history of the church, whether Romanism or liberalism, fundamentalism or evangelicalism, and sometimes in confessional church circles.

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17

Pimentel, Mark, and Henry C. Lin. "Response to Drs. Mishkin." American Journal of Gastroenterology 96, no. 8 (August 2001): 2505–6. http://dx.doi.org/10.1111/j.1572-0241.2001.04065.x.

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18

Di Stefano, Michele, Emanuela Miceli, Antonio Missanelli, and Gino Roberto Corazza. "Response to Dr. Mishkin." American Journal of Gastroenterology 99, no. 4 (April 2004): 762. http://dx.doi.org/10.1111/j.1572-0241.2004.04121.x.

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19

Rathod, Dr Sanjay, and Dilip Jhadav. "Ramkrishna Mishra Ke Upanaso Me Rajnetaik Chetavni." Indian Journal of Applied Research 1, no. 5 (October 1, 2011): 129. http://dx.doi.org/10.15373/2249555x/feb2012/48.

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20

SARNA, JONATHAN D. "Leonard Bernstein and the Boston Jewish Community of His Youth: The Influence of Solomon Braslavsky, Herman Rubenovitz, and Congregation Mishkan Tefila." Journal of the Society for American Music 3, no. 1 (January 15, 2009): 35–46. http://dx.doi.org/10.1017/s1752196309090038.

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AbstractThis essay will place Leonard Bernstein within the context of the Boston Jewish community in which he was raised. It was at Boston's Congregation Mishkan Tefila, the family's synagogue, where Bernstein first encountered serious music. The essay places special emphasis on the role of Prof. Solomon Gregory Braslavsky, the music director and organist of Mishkan Tefila, whose influence on the young Bernstein was far greater than scholars have imagined. In 1973 Bernstein wrote to Braslavsky “[I] never forget the tremendous influence you and your music made on me when I was a youngster.” Bernstein, I contend, meant what he said.

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21

Brandes, Yehuda. "The Canonization of the Mishnah." Journal of Ancient Judaism 10, no. 2 (May 19, 2019): 145–80. http://dx.doi.org/10.30965/21967954-01002004.

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What is the Mishnah? A code of law or an anthology of Tannaitic literature? The traditional approach relates to the Mishnah as a legal code written by the school of Rabbi Yehudah The Prince. However, among scholars of Mishnah this approach has been the subject of fierce controversy for many years. There were those who regarded the Mishnah as a collection of sources not intended in any way to present legal rulings. Others, however, followed the traditional approach, arguing that Rabbi Yehudah intended to produce legal rulings in the Mishnah and did so by means of emending the text of the sources he had used and editing them. The resolution of this controversy lies in understanding the historical process of the reception of the Mishnah. At first, the Mishnah did function primarily as an anthology. It was only the second generation of the Amoraim, Talmudic sages, who began to regard the Mishnah as a uniform work and an authoritative and binding legal code. Subsequent generations of Amoraim reformulated their approach to the Mishnah with regard to both hermeneutics and legal decision making. Thus, one who studies the Talmud without taking into consideration the historical development concealed within it is influenced by the later approach, which dominates most of the Talmud. An additional stage in the process of the canonization of the Mishnah took place toward the end of the Amoraic period and, in particular, at the time of the redaction of the Talmud in the Savoraic period: both the text of the Mishnah and its language became consecrated, in similarity to the text of the Bible, and a fastidiousness developed with regard to the language of the text, down to the last word. In this article I will endeavor to delineate this historical process.

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22

Charpentier, Marie. "Lavigne, Mishka. Cinéma." Voix Plurielles 14, no. 1 (May 5, 2017): 155. http://dx.doi.org/10.26522/vp.v14i1.1562.

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23

Verdié, Pierre. "Lavigne, Mishka. Havre." Voix Plurielles 16, no. 1 (April 20, 2019): 85. http://dx.doi.org/10.26522/vp.v16i1.2190.

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24

&NA;. "Masseyʼs Mishap Mansion." Journal of Trauma Nursing 6, no. 2 (April 1999): 44. http://dx.doi.org/10.1097/00043860-199904000-00006.

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25

&NA;. "URINARY CATHETER MISHAP." Nursing 26, no. 8 (August 1996): 20–21. http://dx.doi.org/10.1097/00152193-199608000-00008.

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26

PARMENTIER, CHRISTINE. "Infusion pump mishap." Nursing 27, no. 4 (April 1997): 26–27. http://dx.doi.org/10.1097/00152193-199704000-00015.

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27

Siepe, Matthias, Friedhelm Beyersdorf, and Philippe Menasché. "Reply to Mishra." European Journal of Cardio-Thoracic Surgery 28, no. 6 (December 2005): 909–10. http://dx.doi.org/10.1016/j.ejcts.2005.08.023.

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28

Ivarsson, Bodil, Sylvia Larsson, Carsten Lührs, and Trygve Sjöberg. "Reply to Mishra." European Journal of Cardio-Thoracic Surgery 28, no. 6 (December 2005): 911. http://dx.doi.org/10.1016/j.ejcts.2005.09.005.

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29

Bouchard, Denis. "Reply to Mishra." European Journal of Cardio-Thoracic Surgery 29, no. 1 (January 2006): 128. http://dx.doi.org/10.1016/j.ejcts.2005.10.036.

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30

SHUHAIBER, J., and J. RESTON. "Reply to Mishra." European Journal of Cardio-Thoracic Surgery 29, no. 3 (March 2006): 425–26. http://dx.doi.org/10.1016/j.ejcts.2005.12.013.

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31

Chambers, David J., and Masahiro Fujii. "Reply to Mishra." European Journal of Cardio-Thoracic Surgery 29, no. 5 (May 2006): 861. http://dx.doi.org/10.1016/j.ejcts.2006.01.038.

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32

Chello, Massimo, Dario Candura, and Stefano Mastrobuoni. "Reply to Mishra." European Journal of Cardio-Thoracic Surgery 29, no. 5 (May 2006): 862. http://dx.doi.org/10.1016/j.ejcts.2006.01.040.

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33

Caus, Thierry. "Reply to Mishra." European Journal of Cardio-Thoracic Surgery 29, no. 5 (May 2006): 863–64. http://dx.doi.org/10.1016/j.ejcts.2006.01.044.

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34

LEO, STRUNIN. "Mishap or negligence?" British Journal of Anaesthesia 73, no. 1 (July 1994): 1–2. http://dx.doi.org/10.1093/bja/73.1.1.

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35

MCLELLAN, I. "Mishap and negligence." British Journal of Anaesthesia 73, no. 5 (November 1994): 726. http://dx.doi.org/10.1093/bja/73.5.726-a.

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36

KITCHING, A., J. LOVE, and G. DONNAN. "Mishap or negligence." British Journal of Anaesthesia 74, no. 1 (January 1995): 110–11. http://dx.doi.org/10.1093/bja/74.1.110-a.

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37

DeMere, McCarthy. "Mishap or Malpractice?" Plastic and Reconstructive Surgery 80, no. 5 (November 1987): 744. http://dx.doi.org/10.1097/00006534-198711000-00022.

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38

Moore, Angela. "A Medical Mishap." Narrative Inquiry in Bioethics 3, no. 3 (2013): 213–16. http://dx.doi.org/10.1353/nib.2013.0058.

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39

Kruse, John C. "Mishap or Malpractice?" JAMA: The Journal of the American Medical Association 256, no. 1 (July 4, 1986): 107. http://dx.doi.org/10.1001/jama.1986.03380010113044.

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40

Thakur, Rakesh, P. K. Dogra, Varun Sankhyan, and Pankaj Sood. "Anionic Mishran Supplementation to Check Incidence of Milk Fever." Journal of Animal Research 7, no. 2 (2017): 405. http://dx.doi.org/10.5958/2277-940x.2017.00058.4.

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41

Wimpfheimer, Barry Scott. "The Mishnah's Reader: Reconsidering Literary Meaning." Jewish Quarterly Review 113, no. 3 (June 2023): 335–67. http://dx.doi.org/10.1353/jqr.2023.a904503.

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Abstract: The Mishnah is both the best-organized work of rabbinic literature and not entirely consistent in its organization. These aspects led to robust scholarly debates about the Mishnah as a work of literature. Recent overview scholarship has highlighted the inconsistency and refused to attempt to define the Mishnah's literary genre. This essay draws on three common mishnaic phenomena to highlight the ways the Mishnah asks to be read. It argues that the Mishnah employs legal couplets (paired statutory case presentations) to communicate the presence of underlying conceptual meaning and to train the reader to mine the text for such meaning. It shows that the Mishnah stacks couplets like building blocks to produce ever-richer conceptual understandings of mishnaic information. Finally, it highlights and embraces the role that readers must play in producing the Mishnah's fullest meaning.

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42

Brandes, Yehuda. "The Canonization of the Mishnah." Journal of Ancient Judaism 10, no. 2 (December 4, 2019): 145–80. http://dx.doi.org/10.13109/jaju.2019.10.2.145.

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43

Rohrlich, G. F. "The Economics of the Mishnah." History of Political Economy 24, no. 1 (January 1, 1992): 263–64. http://dx.doi.org/10.1215/00182702-24-1-263.

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44

Baumgarten, Joseph M., and David Weiss Halivni. "Halivni's "Midrash, Mishnah, and Gemara"." Jewish Quarterly Review 77, no. 1 (July 1986): 59. http://dx.doi.org/10.2307/1454447.

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45

Block, Walter. "The Mishnah and Jewish dirigisme." International Journal of Social Economics 23, no. 2 (February 1996): 35–44. http://dx.doi.org/10.1108/03068299610110888.

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46

Pregill, Michael E. "From the Mishnah to Muḥammad." Studies in Late Antiquity 7, no. 4 (2023): 516–60. http://dx.doi.org/10.1525/sla.2023.7.4.516.

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The copious amount of what appear to be biblical borrowings in the Qur’an has long sparked scholars’ interest in the social and religious background to formative Islam in Late Antiquity. Conventionally, this phenomenon has mainly been explained through claims of direct influence on the Prophet Muḥammad by Arabian Jews who acted as conduits of rabbinic or other types of Jewish lore—claims seemingly confirmed by numerous examples of the Qur’an’s direct address to Jews, “Israelites,” or “People of Scripture” more generally. Progress in illuminating the Jewish context of Islam in the formative period has been hampered in recent decades by two problems: a dearth of evidence corroborating the traditional sources on the Arabian Jewish community in Muḥammad’s time and a general uncertainty regarding Muḥammad’s role as the putative source of the Qur’an (or even his basic historicity). Most scholars now reject a simplistic conception of Jewish influence on Muḥammad as author of the Qur’an, but consensus on a convincing alternative model of qur’anic origins has been elusive. Here, I will evaluate a number of approaches to the authorship of the Qur’an as well as to different types of biblical-Judaic materials adapted and reinterpreted therein. I will argue that the Qur’an not only engages a variety of scriptural and parascriptural precursors from Late Antiquity—Christian as well as Jewish—but reshapes and repurposes them in diverse, even incommensurate, ways. I conclude that no single model of qur’anic reception of such precursors is adequate to account for the diversity of its modes of engagement with its late antique intertexts and suggest that a source-critical approach rooted in a concept of prophetic editorial activity is perhaps the most plausible way to conceptualize this diversity, at least provisionally.

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Wabyanga, Robert Kuloba. "Reading Proverbs 13:23 in Texts and Contexts of Poverty in Africa: A Theoretical Framework." Old Testament Essays 35, no. 2 (January 5, 2022): 1–28. http://dx.doi.org/10.17159/2312-3621/2022/v35n2a10.

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The Masoretic text of Prov 13:23 (רָב־ אֹ֭כֶל נִ֣יר רָא שִׁ֑ים וְ יֵ֥ש נִ֜סְפֶֶּ֗הבְלִ֣ א משְפָָּֽט) highlights the absence of mishpat (משְפָט) as the cause of the poverty of the poor. This article reads Prov 13:23 in conversation with the contemporary conceptualisation of economic poverty. The concept of mishpat (משְפָט) is theorised and hermeneutically applied to the issue of poverty in Africa. The key questions under investigation are: What is mishpat in the text and its context? How should mishpat be read in the African context? How does the biblical understanding of the poor and mishpat inform responses to Africa's poverty? In this study, the assumptions are that poverty in Africa is the result of both socio-economic and political injustices of the West and Africans themselves. Africans are agents of their own poverty. The study employs a hermeneutical and multidisciplinary approach, drawing examples from the social sciences.

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Arif, Basyir, and Arif Dwi Haryanto. "Implementasi Baik dan Buruk dalam Filsafat Akhlak Menurut Perspektif Muhammad Taqi Mishbah Yazdi." Aqlania 14, no. 1 (June 30, 2023): 113–30. http://dx.doi.org/10.32678/aqlania.v14i1.8322.

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Penelitian ini membahas tentang teori baik dan buruk pada konsepsi akhlak dari Muhammad Taqi Mishbah Yazdi, salah satu filsuf kontemporer asal Iran. seorang Ulama Syiah Iran serta aktivis politik konservatif yang berperan sebagai pemimpin spiritual dari Front Stabilitas Revolusi Islam di Iran. Beliau Lahir di kota Yazd, Iran, pada 17 Rabi’ul Awal 1353 Hijriah (1934). Di kota Yazd ini pula Muhammad Taqi Mishbah Yazdi memulai serta menamatkan pelajaran dasar dari ilmu-ilmu Islam dengan cara membaca naskah-baskah klasik. Dimana Muhammad Taqi Mishbah Yazdi berdiri pada argumen rasionalnya, ia menganggap bahwa manusia mampu mengetahui apa makna baik dan buruk secara mandiri. Dan argumen-argumen akhlak dari Muhammad Taqi Mishbah Yazdi dibangun dari keadaan epistemologis. Dalam formulasinya, ia juga mendapat referensi dari pemikiran barat (pragmatism dan utilitarianisme). Dan yang paling banyak mempengaruhinya adalah gagasan filsafat transendentalisme dari Mullā Shādrā. Namun Muhammad Taqi Mishbah Yazdi hanya memanfaatkan gagasan-gagasan tersebut dan memberikan pemikiran orisinilnya sendiri.

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CORRY, DAN. "Hard Times Ahead?. A Response to E. J. Mishan." Political Quarterly 67, no. 2 (April 1996): 158–60. http://dx.doi.org/10.1111/j.1467-923x.1996.tb01579.x.

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Lee, Young Gil. "Women’ Rights in the Mishnah: In light of Marriage and Divorce Laws." Critical Review of Religion and Culture 38 (September 30, 2020): 97–130. http://dx.doi.org/10.36429/crrc.38.3.

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