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이춘호. "Two different View: Abul Fazl and Badaoni". Journal of South Asian Studies 23, n.º 3 (febrero de 2018): 145–66. http://dx.doi.org/10.21587/jsas.2018.23.3.006.
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Mohammadi-Fam, Fereydun, Keyvan Ehsani y Seyyedmajid Nabavi. "A Study and Evaluation of the Opinions of Seyyid Abul-Fazl Burqe’i". International Journal of Multicultural and Multireligious Understanding 7, n.º 1 (13 de enero de 2020): 68. http://dx.doi.org/10.18415/ijmmu.v7i1.1289.
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Sayyid Abul-Fadl Burge’i is one of the Shiite clerics who was born in 1287 and died in 1372. His life has two phases, in the first stage, until the age of 45, there are seen less materials written by him against the Shia, but in the second stage, after about 45, he has expressed very harsh things against the Shia. In this article, the views of Burge’i are evaluated. He denied this Shiite belief that God Himself has appointed the Imam and introduced him to people by the Prophet (peace be upon him). According to Qur'anic reasons and traditions, his opinions are incorrect. He rejected recourse (Tavassul), intercession (Shifa’at), and pilgrimage (ziyarat), but there are many verses and reasons to prove them which are mentioned in the present article. He wrote a book titles “Scientific Studies on the Hadiths about Mahdi” and in it rejected the hadiths this is while the Prophet (peace be upon him) has said that the one who denies Mahdi has denied me. Finally, it should be said that after investigations we conclude that Burge’i’s views are incorrect and the Shiites do not accept his views.
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Ishfaq Ahmad Mir. "RESHIS OF THE KASHMIR VALLEY: A CASE STUDY OF BABA SHAKUR-UD-DIN WALI R.A". International Journal of Educational Review, Law And Social Sciences (IJERLAS) 3, n.º 5 (8 de julio de 2023): 1504–10. http://dx.doi.org/10.54443/ijerlas.v3i5.1029.
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Kashmir commonly referred to as "heaven on earth," is home to countless mystics, saints, sufis, and reshis. The word "Rishi" itself is unmistakably derived from Sanskrit and Indian customs. The Rishi Silsilah in Kahmir was founded by Sheikh Nuruddin. Akbar Nama of Abul Fazl, a significant historian from that time, praises them. He states, "Reshis are the most respected class of people in Kashmir Valley." They are sincere in their worship, even if they haven't given up on the conventional and traditional forms of worship (taqlid). They do not disparage men who practice other religions. They lack the tongue of desire and do not pursue material possessions. In order for humans to profit from these, they grow fruit-bearing trees. They avoid eating meat and getting married.
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Roshangar, Mohammad Zia, Mohammad Reza Akbari y Shirali Samimi. "Administrative and Economic Systems of the Mughal Empire: A Historical Analysis of Governance and Revenue Policies". Sprin Journal of Arts, Humanities and Social Sciences 3, n.º 7 (8 de julio de 2024): 12–16. http://dx.doi.org/10.55559/sjahss.v3i7.368.
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The Mughal Dynasty commenced in 1526, led by the esteemed Babur, who is renowned as the pioneer and founder of Indian civilization through the process of unification. Due to its vast territorial reach from Kabul to Bengal, with natural boundaries such as the Arabian Sea and Himalayas, this dynasty was able to establish sophisticated formal institutions that surpassed those of other empires worldwide at that time. This study examines the complex governance system of The Mughal Empire, with a focus on the reigns of Babur, Humayun, Akbar, and Aurangzeb. Abul-Fazl Ibn Mubarak, a prominent historian during Akbar's reign, elucidated the Mughals' adoption of the dual strategies of 'JahanBani' (state maintenance) and 'Jahangiri' (imperial expansion). The article also examines Akbar's reforms in land revenue systems, which aimed to provide uniformity and economic stability in order to sustain the Empire's prosperity. The inclusion of women in the Mughal court is examined to highlight their cultural, political, and social achievements. This examination thoroughly explores the functioning of the Mughal administration and how it effectively maintained the empire's supremacy.
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Jain, Sunita. "GREAT MUSICIAN TANSEN". International Journal of Research -GRANTHAALAYAH 3, n.º 1SE (31 de enero de 2015): 1–2. http://dx.doi.org/10.29121/granthaalayah.v3.i1se.2015.3447.
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Tansen was a great musician. Abul Fazl describes the eminence of various musicians under the benevolent patronage of Emperor Akbar, the first place in which music is given to Emperor Tansen. Tansen was the best talented musician of that era. Praising Tansen, Abul Fazal wrote, "A singer like him in India has not been born for a thousand years". Tansen was born in 1531-32 in a Gaud Brahmins family in Behat village, about 43 km from Gwalior. His initial name was Trilochan Pandey, he had a special interest in music since childhood. Naresh Mansingh Tomar of Gwalior had established a music school in Gwalior which continued for many years even after the Mughals had taken over Gwalior. Tansen received his early education in this music school. He received music education from the famous saint singer Baba Haridas of Guru Vrindavan of his Tau Baba Ramdas, in addition to this he also learned singing from Mohammad Gaus and also learned Iranian music.
तानसेन एक महान संगीतज्ञ थे। अबुल फजल बादशाह अकबर के उदार संरक्षण में विभिन्न संगीतज्ञों के होने का वर्णन करता है, उनमें वह पहला स्थान संगीत सम्राट तानसेन को प्रदान करता है।। तानसेन उस युग के सर्वश्रेष्ठ प्रतिभावान संगीतज्ञ थे। तानसेन की प्रशंसा करते हुए अबुल फजल ने लिखा है ’’ भारत में उसके समान गायक एक सहस्त्र वर्षो से नहीं हुआ’’ तानसेन का जन्म 1531-32 में ग्वालियर से लगभग 43 किलोमीटर दूर बेहट ग्राम में एक गौड़ ब्राम्हण परिवार में हुआ था। इनका प्रारंभिक नाम त्रिलोचन पांडे था, बाल्यकाल से ही उन्हें संगीत में विशेष अभिरूचि थी। ग्वालियर के नरेश मानसिंह तोमर ने ग्वालियर में एक संगीत शाला स्थापित की थी जो मुगलों द्वारा ग्वालियर पर अधिकार कर लेने के बाद भी कई वर्षो तक विद्यमान रही। तानसेन ने इसी संगीत शाला में संगीत की प्रारंभिक षिक्षा प्राप्त की थी। इन्होंने अपने ताउ बाबा रामदास के गुरू वृन्दावन के तत्कालिन प्रसिद्ध संत गायक बाबा हरिदास से संगीत की शिक्षा प्राप्त की थी इसके अतिरिक्त उन्होंने मोहम्मद गौस से भी गायन विद्या सीखी तथा ईरानी संगीत का भी ज्ञान प्राप्त किया।
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Mohit Ul Alam, Mohit Ul Alam. "The Centenary Volume on Abul Fazal:". Crossings: A Journal of English Studies 2, n.º 1 (1 de septiembre de 2009): 256–58. http://dx.doi.org/10.59817/cjes.v2i1.415.
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Manobtontri Abul Fazal: Shatobarshik Shmarankgrantha (Abul Fazal, a Humanitarian: Centenary Commemorative Volume)Editors: Prof Anisuzzaman et alDhaka: Somoy Prokashan, 2009
Nothing is more in need at this critical time, when political democracy has re[1]started an all but limping journey, than the publication of a centenary commemorative anthology on Abul Fazal (1903-1983). the foremost humanist of the country…
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Mukhia, Harbans. "Book Reviews : D.N. Marshall, Mughals in India: A Bibliographical Survey, vol. I—Manu scripts, Supplementary, Part I, New Delhi Munshiram Manoharlal Publishers and Indian Council of Historical Research, 1996, pp. xxiii + 148; and Mansura Haidar, Mukatabat-i-Allami (Insha'i Abul Fazl), Daftar I, New Delhi, Munshiram Manoharlal Publishers and Indian Council of Historical Research, 1998, pp. xxii + 130". Medieval History Journal 4, n.º 1 (abril de 2001): 138–41. http://dx.doi.org/10.1177/097194580100400109.
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Sabet, Amr G. E. "Where East Meets West". American Journal of Islam and Society 28, n.º 4 (1 de octubre de 2011): 131–34. http://dx.doi.org/10.35632/ajis.v28i4.1230.
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This short and concise book is presented as an important brick in the foundationof what had been designated the “Western Thought Project.” AsMona Abul-Fadl has indicated, the aim of this project was to encouragean “active” and “critical” presence of the Muslim intellect as well as promotingthe “Islamization of knowledge” (vii). This was rendered necessaryin light of the dilemmas facing Muslims everywhere as they strive toreconcile their religious conscience with the historical realities of a modernWestern consciousness. Abul-Fadl optimistically and ambitiously perceivespossibilities of shaping a “Muslim discourse on conscience” withina cooperative framework with the West ‒ in order, as she put it, to “evolvetogether the terms of a new global consciousness which is inclusive” (xi).This presumably would entail a dialogue, not with the West in general, butwith a particular variant of it that harbors religious commonalities withIslam in terms of the givens of God, humans, history, and revelation. Abul-Fadl seeks to change the terms of the encounter from the political and theeconomic to the intellectual and the cultural (xiv). Summoning the intellectualcommunity, primarily of Muslims but non-Muslims as well, is theprerequisite for the bid to renegotiate the terms of this proposed global encounter,and she asserts that the “fate of our civilization lies in the balanceof culture, not power” (1). Such a “simple truth” is the premise of her study ...
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Mahdinezhad, Samira. "Explanation of the Methodological Error of Abul-Fadl Burqe’i about the Succession Verse of Imam Mehdi (A.S.)(Istikhlaf Verse)". International Journal of Multicultural and Multireligious Understanding 6, n.º 5 (22 de noviembre de 2019): 755. http://dx.doi.org/10.18415/ijmmu.v6i5.1186.
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The Istikhlaf verse is the fifty-fifth verse of the Surah Nur, in which God gives the glad tidings of being successors of rulership of righteousness ones, spreading the religion and achieving peace, to those faithful who do good deeds. This verse is one of the verses which is interpreted as a proof on the uprising of hazrat Mahdi (a.s.). Abul-Fadl Burqe’i, having a background of being a Shia but moving towards a revisionist tendency, expressed some believes opposing the fundamental principles of Shiite and raised doubts in these principles. In his book "A Scientific Study on the Mahdi’s Hadiths," in the chapter of "Ayyat al-Mu'wala Be-Qiyyam al-Qa'im, الآيات المؤوله بقيام القائم ", he attempts to reject the opinion of majority of Shiite commentators that say the reference of the Promised Government is in the " Istikhlaf verse ", is Imam Mahdi and his companions. In this way, through fallacy in the words of the Imamiyah scholars such as Sheikh Tusi in Tebyan, Tabarsi in the Majma’ Al-Bayan and Abul-Futtuh in Ruh al-Jinan he tried to show that they agreed him. This article seeks to evaluate his arguments in this regard by comparing the above-mentioned interpretations with those of Abul-Fadl Burqe’i.
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Saba, Bushra. "Green Spaces Availability versus Accessibility: Case of Okhla, South Delhi". Indian Journal of Environment Engineering 1, n.º 2 (10 de noviembre de 2021): 5–10. http://dx.doi.org/10.35940/ijee.b1814.111221.
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Green spaces are inevitable for people to live and grow. These spaces form an ambit for interaction with nature and people from myriad groups. This paper examines the availability of such spaces in ward no. 102S and 101S of South Delhi and the resident’s accessibility to these spaces. The green cover available per person in Sarita Vihar is 14.645 Sq m/Person which fulfils the URDPFI and WHO guidelines in contrary to 3.969 Sq m/Person for Abul fazal enclave. The Public parks are located towards the periphery in Sarita Vihar, more than the walking distance of 400m. 1 public park exists in Abul Fazal Enclave toward the extreme periphery accessible with a ticket of Rs 30 for the adults. It concludes giving possible recommendations at a micro level for better allocation of green spaces based on factors of density and context of the settlement.
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Saba, Bushra. "Green Spaces Availability versus Accessibility: Case of Okhla, South Delhi". Indian Journal of Environment Engineering 1, n.º 2 (10 de noviembre de 2021): 5–10. http://dx.doi.org/10.54105/ijee.b1814.111221.
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Green spaces are inevitable for people to live and grow. These spaces form an ambit for interaction with nature and people from myriad groups. This paper examines the availability of such spaces in ward no. 102S and 101S of South Delhi and the resident’s accessibility to these spaces. The green cover available per person in Sarita Vihar is 14.645 Sq m/Person which fulfils the URDPFI and WHO guidelines in contrary to 3.969 Sq m/Person for Abul fazal enclave. The Public parks are located towards the periphery in Sarita Vihar, more than the walking distance of 400m. 1 public park exists in Abul Fazal Enclave toward the extreme periphery accessible with a ticket of Rs 30 for the adults. It concludes giving possible recommendations at a micro level for better allocation of green spaces based on factors of density and context of the settlement
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Ali, M. Athar. "The Evolution of the Perception of India: Akbar and Abu'l Fazl". Social Scientist 24, n.º 1/3 (enero de 1996): 80. http://dx.doi.org/10.2307/3520120.
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Abdel-Hafiz, Ahmed S. "Exical fields in " Al nawaaris tahki ghurbataha " a collection by Abul Fadl Badraan". مجلة کلیة الآداب بقنا 6, n.º 6 (1 de septiembre de 1996): 5–25. http://dx.doi.org/10.21608/qarts.1996.115874.
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Wöhrle, Jakob. "Von der Fähigkeit des Menschen, das Gute zu tun". Evangelische Theologie 81, n.º 3 (1 de junio de 2021): 192–207. http://dx.doi.org/10.14315/evth-2021-810305.
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Abstract The Cain and Abel narrative is often read as a story of how sin spread among humans after the fall in the Garden of Eden. However, this common interpretation does not hold up. In the context of the non-priestly primeval history, the Cain and Abel narrative rather reflects on the person of Cain the consequences of the previously acquired knowledge of good and evil. According to the Cain and Abel narrative, the person endowed with knowledge of good and evil is undoubtedly capable of doing good. But he must also want to do the good. He must orient his actions towards the good. If he does this, he can live with a clear conscience. If he does not, then - and only then - he risks falling into the realm of sin and succumbing to sin.
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Mohd Nor, Mohd Roslan y Nik Zaitun Yusni Ali. "Ketokohan dan Sumbangan Sultan Abdul Hamid II Sebagai Khalifah Terakhir Dawlah Uthmaniyyah Berlandaskan Prinsip al-Quran dan al-Sunnah". Maʿālim al-Qurʾān wa al-Sunnah 14, n.º 1 (1 de junio de 2018): 101–8. http://dx.doi.org/10.33102/jmqs.v14i1.121.
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The leadership and contribution of the final caliph of Ottoman, Sultan Abdul Hamid II are undisputable. A large number of innovations have been made during his 33 years of administration including economics, transportation, communications, education and more. Not to be overlooked is his greatest contribution to the Muslim world when he became the custodian of the first Qibla of Muslims that is al-Aqsa Mosque of the Palestinian land. This study examines the leadership and contribution of Sultan Abdul Hamid II as the last caliph of Ottoman before the fall of the Caliphate system in 1922 through historical method. His leadership is scrutinized in many aspects such as economics when he succeeded in reducing debt levels to just one tenth of total debt. Moreover, his policies in dealing with the Zionist Jewish conspiracy to control Palestine also put pressure on the enemy. Despite the fact that the Ottoman state was unstable, Sultan Abdul Hamid II was able to continue the caliphate legacy under his rule until 1909.
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McGann, Jerome. "Blake and Byron; or, Art and Imagination After the Second Fall". Christianity & Literature 66, n.º 4 (septiembre de 2017): 609–30. http://dx.doi.org/10.1177/0148333117722456.
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The connection between Blake and Byron is well known through Blake’s response to Byron’s Cain in his late engraved work The Ghost of Abel. But the filiations between these two commanding figures of English Romanticism goes out much further and in much deeper, and engages with some of the most important issues in doctrinal Christianity. The article gives a close study of their shared preoccupation with the politics, both psychic and historical, of guilt, retribution, atonement, and forgiveness and their respective, specifically imaginative, treatments of these subjects.
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Mahmood, Sohail. "Islam and the of a Middle East". American Journal of Islam and Society 8, n.º 2 (1 de septiembre de 1991): 342–46. http://dx.doi.org/10.35632/ajis.v8i2.2632.
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In her essay, Abul-Fadl argues that the dominant paradigm in the studyof the Middle East is inadequate, a view which leads to her assertion thata shift to a new paradigm is required. She maintains that her study is anattempt to create such an alternative outlook, one which surmounts the contemporaryruling paradigm. She suggests that this new paradigm be basedsolidly on Islam.To begin with, she argues that scholarship on the Middle East must admitthe opinion of a native mind and method of argument to the mediumof discourse, which itself must become more sensitive and more authenticallypluralist if it is to be at all exemplary of historical civilizations and ofworld truth. Without doubt, such a fresh approach will take some time todevelop, for this endeavor requires the rejuvenation of minds and capabilities.As this process begins to take place, Muslims will gradually become moreeloquent and capable of readjusting themselves into identifiable and feasibleflows so that they can build new schools of thought. She writes that the essaytakes the Islamic dimension as a continual factor which goes beyond thetransformation of politics at any given age (p. 2), and that acceptance andawareness of variance and multiplicity in the world of politics can only bebonafide and valuable if it is anchored in fidelity to an encompassing congruitywhich both permeates and surpasses this conglomeration. The encompassingcongruity is tawhid. This paradigm is designed by the tawhidepisteme and assumes at the outset that those modes, foundations, and parlanceare obtained from an Islamic worldview based firmly on the Qur’an and theSunnah .Abul-Fadl reminds her readers that as a designation, the term “MiddleEast” is itself dubious and questionable. She uses it to denote a region whichis more noticeably specified by its culture then by its territory. The concisenucleus of the region is linguistically Arabic and religiously Muslim, as overnine-tenths of its population shares in the principal cultural marks, values,faith, and customary manners of living. However, current Western politicalliterature on the region has stressed divergence and has insisted in viewing ...
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Abdul Rahim, Adibah y Saud Muhammad. "Revival of Islamic Civilization: Strategies for the Development of Muslim Society in the Thought of Abul Hasan Ali Nadwi (Kebangkitan Tamadun Islam: Strategi Pembangunan Masyarakat Islam dalam Pemikiran Abul Hasan Ali Nadwi)". Journal of Islam in Asia (E-ISSN 2289-8077) 18, n.º 3 (31 de diciembre de 2021): 188–204. http://dx.doi.org/10.31436/jia.v18i3.1056.
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This study attempts at analysing Abul Hasan Ali Nadwi’s suggestions towards a revival of Islamic civilization as an alternative to the Western civilization. It is based on library research and is qualitative in nature as it basically focuses on textual analysis. Moreover, the major approaches are descriptive, analytical and evaluative. This study found that Nadwi believed in the capacities of Islamic civilization to be revived if the existing challenges are overcome. For him, despite its tremendous breakthroughs in the fields of science and technology, Western civilization is bound to fail due to its moral decline. Therefore, it is only an Islamic civilization which is overtaken by the Western civilization should lead the humanity. In light of his argument, this study explores the strategies provided by Nadwi for the development of Muslim society as a revival of Islamic civilization. It focuses on three basic domains, namely, intellectual, political, and institutional aspects of reform. Keywords: Western civilization, Muslim leadership, Ijtihad, Jihad, Intellectual reform, Political reform, Institutional reform. Abstrak Kajian ini cuba menganalisis cadangan Abul Hasan Ali Nadwi ke arah kebangkitan tamadun Islam sebagai alternatif kepada tamadun Barat. Ia berdasarkan penyelidikan perpustakaan dan sifat kualitatif di mana ia pada dasarnya memberi tumpuan kepada analisis tekstual. Selain itu, pendekatan utama adalah deskriptif, analisis dan penilaian. Kajian ini mendapati bahawa Nadwi percaya kepada keupayaan tamadun Islam untuk dihidupkan semula jika cabaran sedia ada dapat diatasi. Baginya, walaupun kejayaannya yang luar biasa dalam bidang sains dan teknologi, tamadun Barat sebenarnnya gagal kerana kemerosotan moralnya. Oleh itu, Nadwi menegaskan bahawa hanyalah tamadun Islam yang harus memimpin manusia. Kajian ini meneroka hujah Nadwi tentang strategi untuk pembangunan masyarakat Islam sebagai usaha ke arah kebangkitan semula tamadun Islam. Ia memberi tumpuan kepada tiga domain asas, iaitu, intelektual, politik, dan aspek institusi pembaharuan. Kata Kunci: Tamadun Barat, Kepimpinan Islam, Ijtihad, Jihad, Pembaharuan Intelektual, Pembaharuan Politik, Pembaharuan Institusi.
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Anisarida, An An y Irvan Budi Wicaksono. "Enhancing Traffic Flow and Safety at LMU Nurtanio Road Crossings - Abdul Rahman Saleh Intersection in Bandung". Journal of Engineering Research and Reports 26, n.º 2 (5 de febrero de 2024): 156–69. http://dx.doi.org/10.9734/jerr/2024/v26i21079.
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Bandung is the largest metropolitan city in West Java Province and serves as its provincial capital. One of the locations where vehicle queues or traffic congestion occurs is at the level crossings between the highway and railway tracks, including the direct crossing (JPL) at Andir on LMU Nurtanio Street - Abdul Rahman Saleh Street. The purpose of this research is to assess the performance of the existing road section, simulate it using the PTV VISSIM program, and find alternative solutions to the identified problems. In this study, primary data was obtained through direct field measurements, including vehicle volume, queue length, and road geometry data. Additionally, secondary data on the number of trains passing through the crossing was obtained from PT Kereta Indonesian Fire. The PTV VISSIM program used in this analysis is a student-licensed program, which implies limitations and simplifications in the analysis. The performance calculation of the road section yielded a degree of saturation (Ds) value of 0.73 for LMU Nurtanio Street and 0.77 for Abdul Rahman Saleh Street. According to the road service levels set by the government, both roads fall below service level C. The PTV VISSIM modeling results indicated a queue length of 66.59 m for LMU Nurtanio Street and 105.18 m for Abdul Rahman Saleh Street. Bandung study uses PTV VISSIM to assess LMU Nurtanio - Abdul Rahman Saleh Streets, revealing congestion issues. Queue lengths highlight improvement needs.
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Saeful Ridhwan, Deden y Novri Dewita. "PENDIDIKAN NAHDLATUL ULAMA UNTUK PERADABAN DUNIA (RESPON K.H. ABDUL WAHID HASYIM)". journal Istighna 3, n.º 2 (13 de agosto de 2020): 214–33. http://dx.doi.org/10.33853/istighna.v3i2.81.
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Kiayi Wahid Hasyim, a reformist pro-change, proposed changes and at the same time did the same for the pesantren environment. The most monumental changes in Pondok Pesantren Tebuireng, reforms in the methods and objectives of learning at the pesantren, and the establishment of madrasas. Kiayi Wahid Hasyim made the system tutorial as a bandongan method session. According to him, the bandongan method is very ineffective for the initiative of the students. Few things are aware that Kiayi Wahid Hasyim is a traditionalist who claims to be futuristic. He is a figure who represents circles that are rarely touched by academics, even researchers, most of whom are Western researchers, who tend to fall in love with modernists who are dynamic, adaptive, pragmatic, and not at all hostile to those from the West.
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Winkel, Eric A. "Paradigms in Political Science Revisited". American Journal of Islam and Society 7, n.º 1 (1 de marzo de 1990): 113–18. http://dx.doi.org/10.35632/ajis.v7i1.2677.
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We are at a crossroads where the time is ripe for the emerging Muslim thought to once again set the standard for universal participation and debate. My continual argument with Mona Abul-Fadl's concept of kairos in The American Journal of Islamic Social Sciences, Vol. 6, No. 1, (September 1989 supplement) is whether the openness of the discourse realm is a result of what Gai Eaton describes as the process of decomposition releasing explosive gases, where the "ripeness" is putridity, or a beneficial progress of ideas. Does postmodern deconstruction, decentralization, and destruction create a foothold for the remembering of Islam? Or will the Islamic discourse enter the scene to be trivialized and relativized in the encounter? From my perspective, I tie the movements of the paradigms to the political encounter with the other, where the self-described American establishment was forced to recognize the non-white, the non-male, the non-consumer. More sensitive to complexities, calmer in her approach, and without any reductionism or oversimplification, Mona Abul-Fadl recognizes the "mundane" links of ideas, but treats them with respect nevertheless. It is her insight to see in the tanzil, in the physical and already interpreted descent of the Qur'an and Sunnah, the one rope on which we may spin, in shaa Allah, the Islamic discourse for it to achieve grounding and affirmation in a world of chaos and alienation. We are in a time when a metacritique may now become possible, where the crisis in Western thought coincides with a dawning epistemic consciousness among Muslims. "We are living," she notes, "at the threshold of a critical era which is steadily being acknowledged as such. The designation 'postmodernity' indicates the direction of the transition away from the established canon of values and beliefs identified with the European Enlightenment." ...
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Гусев, Никита Денисович. "Reconstruction of the Model of the Description of the Fall in the Book of Genesis (Gen. 1 — 11)". Библейские схолии, n.º 2(5) (20 de marzo de 2024): 23–50. http://dx.doi.org/10.31802/bsch.2023.5.2.002.
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В статье рассматриваются повествования о грехопадениях в книге Бытия. Производится их анализ с помощью авторской методологии. Предполагается, что существует единая традиция описания грехопадения в книге Бытия, и выбранные сюжеты ей соответствуют. Для анализа выбраны наиболее яркие сюжеты, содержащие характеристику грехопадений ключевых личностей: наших прародителей, Каина и Авеля, греховного состояния людей при Потопе, Хама, построения Вавилонской башни. Целью статьи является ответ на вопрос, можно ли установить общую традицию описания грехопадений в книге Бытия. The article examines the narratives of the fall in the Book of Genesis. Their analysis is carried out using the author’s methodology. It is assumed that there is a single tradition of describing the fall in the book of Genesis, and the selected plots correspond to it. For the analysis, the most vivid plots containing characteristics of the fall of key personalities are selected: our forefathers, Cain and Abel, the sinful state of people at the Flood, Ham, the construction of the Tower of Babel. The purpose of the article is to answer the question whether it is possible to establish a common tradition of describing the fall in the Book of Genesis.
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Abu-Rabi', Ibrahim M. "American Council for the Study of Islamic Societies". American Journal of Islam and Society 8, n.º 2 (1 de septiembre de 1991): 354–56. http://dx.doi.org/10.35632/ajis.v8i2.2636.
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The eighth annual meeting of the American Council for the Study ofIslamic Societies was held at Villanova University on May 17-18, 1991. Themeeting featured a number of important sessions, ranging in theme fromthe Islamization of Knowledge to women and the Gulf war.The session on the Islamization of Knowledge was chaired by CharlesButterworth of the University of Maryland, and included the following: 1)Mona Abul-Fadl of the International Institute of Islamic Thought in Herndon,VA, who spoke on "The Islamization of Knowledge Interpreted: A MuslimIntellectual Response to Modernity"; 2) Tamara Sann of St. John Fisher Collegein Rochester, NY, who addressed the theme of"Islamic Historicism in Context";and 3) Theodore P. Wright, Jr., of SUNY, Albany, NY, who discussed "TheIslamization of Knowledge in Pakistan." Ibrahim M. Abu-Rabi' of HartfordSeminary in Hartford, CT, was the discussant.Abul-Fadl started the session by discussing some of the salient featuresof the Islamization of Knowledge- its history, major themes, and its relationshipto modernity. She observed that there is no inherent contradiction betweenthe Enlightenment and Modernity project and the Islamization of Knowledgeplan. In a sense, the lslamization of Knowledge is essentially philosophicalin nature and, as such, it can sum the substantial achievements of Islamiccivilization as well as the contributions of the Western world. Moreover, shestre sed the need for developing a sound methodology that accounts for theintellectual achievements of humanity. As such, the Islamization of Knowledge ...
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Ganabathi, Malini, Umapathi Mariappan y Hani Mustafa. "Nurses’ Knowledge, Attitude and Practices on Fall Prevention in King Abdul Aziz Hospital, Kingdom of Saudi Arabia". Nursing & Primary Care 1, n.º 7 (30 de diciembre de 2017): 1–6. http://dx.doi.org/10.33425/2639-9474.1045.
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Cadili, Abdul-Mujib. "Advanced medicine and modern Iraq: Dr Abdul-Mujib and the rise and fall of Iraqi surgical capacities". International Journal of Contemporary Iraqi Studies 11, n.º 1 (1 de marzo de 2017): 93–114. http://dx.doi.org/10.1386/ijcis.11.1-2.93_1.
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Goraini, Yara Al, Manal Bawazeer, Rana Kattan y Manar AlGhamdi. "Common fall-related injuries in children at King Abdul Aziz Medical City, Riyadh – Kingdom of Saudi Arabia". Journal of Infection and Public Health 8, n.º 4 (julio de 2015): 396. http://dx.doi.org/10.1016/j.jiph.2015.04.004.
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Purdy, Suzanne C., Denise R. Farrington, Carolyn A. Moran, Linda L. Chard y Shirley-Anne Hodgson. "A Parental Questionnaire to Evaluate Children's Auditory Behavior in Everyday Life (ABEL)". American Journal of Audiology 11, n.º 2 (diciembre de 2002): 72–82. http://dx.doi.org/10.1044/1059-0889(2002/010).
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The Auditory Behavior in Everyday Life (ABEL) questionnaire was developed to assess parental perceptions of their children's auditory behavior. The original 49-item questionnaire was intended to assess auditory communication, environmental awareness, functional independence, and social/communication skills. Our goal was to capture some of the changes in children's everyday auditory behavior in a reliable and easily quantifiable manner. Parents of 28 children aged 4 to 14 years with varying degrees of hearing loss (mild-profound) completed the questionnaire. The results were used to examine the reliability and factor structure of the questionnaire. Eleven items had poor item-total correlations. After these items were removed, the questionnaire had an overall reliability of 0.94 (Cronbach's alpha), and three factors accounted for 20.5% of the variance in the data. In a pilot investigation of the ABEL to determine its appropriateness for children with cochlear implants, questionnaires were also given to a separate group of parents of seven children aged 3 to 12 years who were about to receive a cochlear implant. Questionnaire and speech perception results were obtained preimplant and at 6, 12, 18, 24, and 36 months. Complete (6 visits) or nearcomplete (4 visits) results were obtained for four children. There were significant improvements over time for both speech perception and questionnaire ratings and there was significant agreement between the two measures. Overall the results indicate excellent reliability and validity of the ABEL questionnaire. Our intent was to develop a simple, quick tool for parents to rate children's auditory skills in everyday life. A shorter questionnaire can be achieved by eliminating items with the poorest reliability and factor loadings. The resultant 24-item ABEL questionnaire has an excellent overall reliability of 0.95. The items fall within three factors, "Aural-oral," "Auditory Awareness," and "Social/Conversational Skills." Children's auditory behavior can be assessed using an overall rating or separately for the three factors. Further research is needed to evaluate this short version of the questionnaire in children wearing hearing aids and cochlear implants.
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Ismail, Syaimak, Aemy Aziz, Muhammad Saiful Islam Ismail, Nadiyah Hashim y Noor Azura Zainuddin. "CHINESE MOTIFS AND ORNAMENTATION IN HERITAGE HOUSE CONSTRUCTION: A STUDY ON THE DEMANG ABDUL GHANI HOUSE". Journal of Tourism, Hospitality and Environment Management 9, n.º 36 (30 de junio de 2024): 110–24. http://dx.doi.org/10.35631/jthem.936009.
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The Demang Abdul Ghani House is a heritage residence that has been gazetted as a museum under the Malacca State Heritage Department. Built at the end of the 18th century, this house holds high artistic value as it incorporates a mix of diverse motifs and architectural styles, including English, Javanese, Portuguese, Dutch, and Chinese. However, this study focuses solely on the Chinese motifs and ornamentation present in the house. The first objective of this research is to examine the forms of Chinese motifs and ornamentation found in the house. The second objective is to explore the underlying meanings behind the use of these Chinese motifs in the house. This study employs observational methods to collect data and descriptive methods to interpret each motif. The findings reveal that the Chinese motifs and ornamentation in the house fall into three categories: floral, animal, and cosmic. All these motifs are interrelated and possess implicit meanings believed to bring benefits and prosperity to the house's occupants, according to Chinese philosophy and culture.
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Aini, Qurrotul Ainiyah. "CONTEMPORARY ISLAMIC JURISPRUDENCE THOUGH IN THE WORK OF KHALED ABOU EL FADL". Jurisprudensi: Jurnal Ilmu Syariah, Perundang-undangan, Ekonomi Islam 11, n.º 1 (22 de octubre de 2019): 1–22. http://dx.doi.org/10.32505/jurisprudensi.v11i1.985.
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With a qualitative approach, this research raises Khaled Abou El Fadl's thoughts on contemporary Islamic law discourse by analyzing one of his main works, namely Speaking in God's Name: Islamic Law, Authority, and Women. This paper will be focused on two important questions. First, how is the history of Khaled Abou El Fadl's life? Second, how is Khaled Abou El Fadl’s thought style in the tradition of contemporary jurisprudence? Based on those two questions, this research finally produces that; First, Abou El Fadl grew out of the dialectic of Islamic thought in the Middle East which has grown since the 1970s. His thought was actually a reaction to the rise of Salafi discourses, especially in Saudi Arabia and Egypt. The idea of Abou El Fadl is seen as a moderate wing representation in Salafi thought. Second, Atas Nama Tuhan, Khaled Aboul El Fadl's work is an experiment of his criticism of Salafism ideology which argues that Islamic reformism is also responsible for creating a creed closed, intolerant, and superficial in understanding the sacred texts of Islam should be taken seriously. His thought provides a discourse on Islamic law by combining classical Islamic thought with modern hermeneuticdiscourse.
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Salman, Basheer. "The Hadiths About Which it was Said "There is an Article" in the Book Al-Mughni fi Hamil Al-Asfar By Al-Hafiz Al-Iraqi "A Critical Study"". Islamic Sciences Journal 11, n.º 9 (9 de marzo de 2023): 155–81. http://dx.doi.org/10.25130/jis.20.11.9.7.
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ABSTRACT
Knowing the authentic hadiths of those which are poor is all important and necessary issue , and it needs skilled specialists, including the Hafiz Abdul Rahim bin Al Hussein, Abu Al Fadl Al Iraqi. This word came in his book four times, twice from the author Al-Hafiz Al-Iraqi, and twice he transmitted it from Imam Al-Tirmidhi, , The first had a weak chain of transmission and it is alright for others . Because of its many ways, the second is weak, and the third is Marfooa and mawqoof, the Marfooa is poor and the Mawqoof is alright .
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Febriyani, Aniroh y Moh Abdul Kholiq Hasan. "Atsar Istikhdâm Kitâb Al-Arabiyah Baina Yadaika fi Tadrîs Mahârah Al-Kalâm Ladâ Thalibât Al-Marhalah Al-Mutawashitah bi Ma’had Binâ' Madani lil Banât Bogor". Ukazh: Journal of Arabic Studies 4, n.º 1 (28 de junio de 2023): 132–47. http://dx.doi.org/10.37274/ukazh.v4i1.742.
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هدف هذا البحث إلى معرفة أثر استخدام كتاب العربية بين يديك في تدريس مهارة الكلام لدى طالبات المرحلة المتوسطة بمعهد بناء مدني للبنات بوغور. وتعد مهارة الكلام إحدى المهارات اللغوية الأساسية، لأن اللغة في الأصل كلام، وهي استطاع لتركيب الكلمة الصحيحة التي نشأت في قلب وشعور بكلمة صحيحة وواضحة. وأن كتاب العربية بين يديك هو كتاب ألف خاص لتعليم اللغة العربية، وقام على تأليفه نخبة من المؤلفين المختصين، هم: (1) عبد الرحمن بن إبراهيم الفوزان، (2) مختار الطاهر حسين، (3) محمد عبد الخالق محمد فضل، وتأليف هذا الكتاب على إشراف محمد بن عبد الرحمن آل الشيخ. ويعتمد هذا البحث على المنهج الكمي، وأهم النتائج التي توصلت إليها الباحثة خلال هذه الدراسة هي أن المجموع الكلي بين نتائج المجموعة الضابطة (Y)والمجموعة التجريبية (X)هو 0.000 < 0.05 ، فيتلخص من الجدول وجود فروق دالة بين نسب درجات الطالبات في الاختبار القبلي والبعدي للمجموعة الضابطة (Y1 + Y2) والاختبار القبلي والبعدي للمجموعة التجريبية (X1 + X2) لتدريس مهارة الكلام باستخدام كتاب العربية بين يديك. وهذه النتائج تدل على أن تدريس مهارة الكلام باستخدام كتاب العربية بين يديك ذات أثر في تنمية مهارة الكلام لدى طالبات المرحلة المتوسطة بمعهد بناء مدني للبنات بوغور.
This research aims to find out the impact of using the Arabic book Baina Yadaika in teaching speaking skills among middle school students at Bina Madani Boarding School for Girls, Bogor. Speaking skills are one of the basic language skills, because language is basically an utterance and the skills of constructing the clear and correct sentences came from the heart and feelings. The Arabic Book baina yadaika is a special book for teaching the Arabic language, and it was written by a group of specialized authors, namely: (1) Abdul Rahman bin Ibrahim Al-Fawzan, (2) Mukhtar Al-Taher Hussein, (3) Muhammad Abdul Khaliq Muhammad Fadl, and the writing of this book on the extravagance of Muhammad bin Abdul Rahman Al Sheikh. This research depends on the quantitative approach, and the most important findings reached by the researcher during this study is that . The results of the study continued that the total between the results of the control group (Y) and the experimental group (X) is 0.000 < 0.05, it is summarized from the table that there are significant differences between the percentages of students' scores in the pre- and post-test of the control group (Y1 + Y2) and the pre- and post-test of the experimental group (X1 + X2) to teach speaking skills using the Arabic book baina yadaika. These results indicate that teaching speaking using the Arabic book baina yadaika has an impact on the development of speaking skills among middle school students at Bina Madani Boarding School for Girls, Bogor.
Penelitian ini bertujuan untuk mengetahui pengaruh penggunaan Buku Arabiah Baina Yadaika dalam mengajar keterampilan berbicara di sekolah menengah pertama Pesantren Bina Madani Putri Bogor. Keterampilan berbicara merupakan salah satu keterampilan yang dasar, karena bahasa pada dasarnya adalah ucapan, dan merupakan keterampilan menyusun kalimat yang benar dan jelas yang berasal dari hati dan perasaan. Dan Buku Arabiah Baina Yadaika adalah buku yang khusus untuk mengajar bahasa Arab, yang ditulis oleh sekelompok penulis khusus, yaitu: (1) Abdul Rahman bin Ibrahim Al-Fawzan, (2) Mukhtar Al-Taher Hussein, (3) Muhammad Abdul Khaliq Muhammad Fadl, dan penulisan buku ini di bawah bimbingan Muhammad bin Abdul Rahman Al Sheikh. Penelitian ini menggunakan pendekatan kuantitatif, dan temuan yang didapat oleh peneliti selama penelitian adalah bahwa hasil penelitian menunjukkan bahwa total antara hasil kelompok kontrol (Y) dan kelompok eksperimen (X) adalah 0,000 < 0,05, dirangkum dari tabel bahwa terdapat perbedaan yang signifikan antara persentase nilai siswa pada pre- dan post-test kelompok kontrol (Y1 + Y2) dan pre- dan post-test kelompok eksperimen (X1 + X2) dalam mengajar keterampilan berbicara menggunakan Buku Arabiah Baina Yadaika. Hasil ini menunjukkan bahwa mengajar keterampilan berbicara menggunakan buku bahasa Arab berpengaruh pada pengembangan keterampilan berbicara di sekolah menengah pertama di Pesantren Bina Madani Putri Bogor.
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Milani, Kavian y Leila Milani. "Proof Based on Establishment (Dalil-i-taqrir) and the Proof Based on Verses (Hujjiyyat-i-ayat)". Journal of Bahá’í Studies 7, n.º 4 (1 de diciembre de 1997): 17–42. http://dx.doi.org/10.31581/jbs-7.4.270(1997).
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Since the early days of the Baha'i Faith in Persia, the Baha'i-Muslim dialogue has generated tremendous interest on both sides. From the Baha'i camp, significant attempts have been made towards demonstrating the truth of the Baha'i Faith, based on Islamic texts and theology. Meanwhile, Baha'i apologists had to stay consistent within the Baha'i theological framework. To date, there has been no serious attempt to study the development of the Baha'i-Muslim debate. This study concerns itself with a narrow spectrum of this debate. It will focus on two of the most plausible and effective arguments developed by Baha'i scholars, namely, the proof based on establishment (dalil-i-taqrir) and the proof based on verses (hujjiyyat-i-ayat). The historical and theological aspects of these apologetic developments will be given special attention. The proof based on verses may be said to be an extension of the quranic challenge, upon which Baha'i scholars capitalized. The proof based on establishment was then a further apologetic development of the proof based on verses. These apologetic arguments were grounded in the writings of the central figures of the Baha'i Faith. Most of the material for this study comes from the works of Mirza Abu'l-Fadl, who has made the most sgnificant contrbution to this field. The Baha'i-Muslim dialogue has continued into our time, but under the towering shadow of Abu'l-Fadl. Islamic polemicists have also made serious attempts at countering these arguments, and some of their salient arguments will be critiqued in this article. From the setting of a Baha'i-Muslim dialogue, this study will endeavor to introduce the proof based on establishment (dalil-i-taqrir) into the Baha'i-Christian dialogue, from which it has been conspicuously absent in the West.
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Abdillah, Ali. "Aspek Ontologi dan Kosmologi Dalam Ajaran Tasawuf Martabat Tujuh Shaykh Abdul Muhyi Pamijahan". ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 4, n.º 2 (6 de octubre de 2023): 63–82. http://dx.doi.org/10.47776/islamnusantara.v4i2.689.
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Shaykh Muhyi Pamijahan merupakan murid Shaykh Abd al-Rauf al-Singkili yang berdakwah menyebarkan ajaran Martabat Tujuh dan Tarekat Shattariyah di Pulau Jawa. Ajaran ini tersebar terutama di kalangan ahli tarekat dan para priyayi. Ajaran Martabat Tujuh Shaykh Muhyi bersumber dari kitab al-Tuhfah al-Mursalah karya Shakh Fadl Allah al-Burhanpuri dari India, namun Shaykh Muhyi memiliki penjelasan Martabat Tujuh Tujuh menggunakan bahasa pegon dalam manuskrip Martabat Kang Pipitu dan beberapa naskah koleksi Leiden Library dengan nomor katalog cod. or 7527 dan 7705. Martabat Tujuh merupakan penjelasan dari aspek ontologi yaitu tajalli dhat wujud qadim meliputi ahadiyah, wahdah dan wahidiyah, dan aspek kosmologi yaitu wujud huduts meliputi ‘alam arwah, ‘alam mithal, ‘alam ajsam dan Insan kamil. Penelitian ini menggunakan pendekatan sufistik untuk mengetahui tarekat yang diikuti oleh seorang sufi dan bagaimana karakteristik penafsirannya terhadap Martabat Tujuh. Hasil kajian ini menyimpulkan bahwa Shaykh Muhyi Pamijahan sebagai tokoh sentral dalam penyebaran Martabat Tujuh di Jawa selain mengikuti tarekat Shattariyah dan beberapa terakat lainnya juga mengikuti Tarekat Qadiriyah Naqsabandiyah. Dengan demikian dapat dipahami bahwa Shaykh Muhyi (w. 1730) sebagai pembawa Tarekat Qadiriyah Naqsabandiyah pertama kali di Nusantara sebelum Shaykh Katib Sambas (w. 1875). Ajaran Martabat Tujuh Shaykh Muhyi memiliki karakteristik penafsiran bercorak Ash’ariyah dengan memilah aspek ontologi yaitu martabat alam qadim (ahadiyah. wahdah. wahidiyah) bersifat tanzih dan aspek kosmologi (alam arwah. mithal, ajsam dan insan) sebagai wujud huduts bersifat tashbih. Selain itu, tetap disiplin dalam pengamalan syariat lahir maupun batin.
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Wahyuni, Rahmawati, Azhari Azhari y Nursari Abdul Syukur. "HUBUNGAN OBESITAS DENGAN PREEKLAMPSIA PADA IBU HAMIL TRIMESTER II DAN III". Mahakam Midwifery Journal (MMJ) 2, n.º 5 (12 de julio de 2019): 312. http://dx.doi.org/10.35963/midwifery.v2i5.120.
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Abstract
Maternal mortality rate in Indonesia is still high enough which is dominated by three main causes of death that is bleeding, preeclampsia, and infection. Maternal Mortality in Samarinda city in 2015 increased by 76 per 100,000 live births. Maternal mortality in Samarinda city, dominated maternal death aged 20-34 years that fall into maternal and maternal death category. One of the causes of maternal death is preeclampsia and one of the causes of preeclampsia in pregnant women is obesity. The purpose of this study to determine the relationship of obesity with preeclampsia in pregnant women trimester II and III in RSUD Abdul Wahab Sjahranie Samarinda with specified α is 0,05The design of this study is cross sectional, sampling technique with purposive sampling of 39 pregnant women trimester II and III. The results of this study found there is a significant relationship between obesity with preeclampsia in pregnant women trimester II and III (p value = 0.006) with the value of α = 0.05.There is a significant relationship between obesity with preeclampsia in pregnant women trimester II and III in RSUD Abdul Wahab Sjahranie Samarinda 2018.
Keywords : Obesity, Preeclampsia, Pregnant Women trimester II and III
Abstrak
Angka kematian ibu di Indonesia masih cukup tinggi yang didominasi oleh tiga penyebab utama kematian yaitu perdarahan, preeklampsia, dan infeksi. Kematian ibu di kota Samarinda tahun 2015 meningkat menjadi 76 per 100.000 kelahiran hidup hidup. AKI di kota samarinda, didominasi kematian ibu usia 20-34 tahun yang masuk dalam kategori kematian ibu hamil dan ibu bersalin. Salah satu penyebab kematian ibu adalah preeklampsia dan salah satu penyebab terjadinya preeklampsia pada ibu hamil yaitu obesitas. Tujuan penelitian ini untuk mengetahui hubungan obesitas dengan preeklampsia pada ibu hamil trimester II dan III di RSUD Abdul Wahab Sjahranie Samarinda dengan α yang ditentukan adalah 0,05Desain penelitian ini adalah cross sectional, Teknik pengambilan sampel dengan purposive sampling dan responden sebanyak 39 ibu hamil trimester II dan III. Hasil penelitian ini diperoleh terdapat hubungan bermakna antara obesitas dengan preeklampsia pada ibu hamil trimester II dan III (p value=0,006) dengan nilai α=0,05.Terdapat hubungan bermakna antara obesitas dengan preeklampsia pada ibu hamil trimester II dan III di RSUD Abdul Wahab Sjahranie Samarinda Tahun 2018.
Kata Kunci : Obesitas, preeklampsia, wanita hamil trimester II dan III
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Wahyuni, Rahmawati, Azhari Azhari y Nursari Abdul Syukur. "HUBUNGAN OBESITAS DENGAN PREEKLAMPSIA PADA IBU HAMIL TRIMESTER II DAN III". Mahakam Midwifery Journal (MMJ) 4, n.º 1 (12 de julio de 2019): 312. http://dx.doi.org/10.35963/midwifery.v4i1.120.
Texto completoResumen
Abstract
Maternal mortality rate in Indonesia is still high enough which is dominated by three main causes of death that is bleeding, preeclampsia, and infection. Maternal Mortality in Samarinda city in 2015 increased by 76 per 100,000 live births. Maternal mortality in Samarinda city, dominated maternal death aged 20-34 years that fall into maternal and maternal death category. One of the causes of maternal death is preeclampsia and one of the causes of preeclampsia in pregnant women is obesity. The purpose of this study to determine the relationship of obesity with preeclampsia in pregnant women trimester II and III in RSUD Abdul Wahab Sjahranie Samarinda with specified α is 0,05The design of this study is cross sectional, sampling technique with purposive sampling of 39 pregnant women trimester II and III. The results of this study found there is a significant relationship between obesity with preeclampsia in pregnant women trimester II and III (p value = 0.006) with the value of α = 0.05.There is a significant relationship between obesity with preeclampsia in pregnant women trimester II and III in RSUD Abdul Wahab Sjahranie Samarinda 2018.
Keywords : Obesity, Preeclampsia, Pregnant Women trimester II and III
Abstrak
Angka kematian ibu di Indonesia masih cukup tinggi yang didominasi oleh tiga penyebab utama kematian yaitu perdarahan, preeklampsia, dan infeksi. Kematian ibu di kota Samarinda tahun 2015 meningkat menjadi 76 per 100.000 kelahiran hidup hidup. AKI di kota samarinda, didominasi kematian ibu usia 20-34 tahun yang masuk dalam kategori kematian ibu hamil dan ibu bersalin. Salah satu penyebab kematian ibu adalah preeklampsia dan salah satu penyebab terjadinya preeklampsia pada ibu hamil yaitu obesitas. Tujuan penelitian ini untuk mengetahui hubungan obesitas dengan preeklampsia pada ibu hamil trimester II dan III di RSUD Abdul Wahab Sjahranie Samarinda dengan α yang ditentukan adalah 0,05Desain penelitian ini adalah cross sectional, Teknik pengambilan sampel dengan purposive sampling dan responden sebanyak 39 ibu hamil trimester II dan III. Hasil penelitian ini diperoleh terdapat hubungan bermakna antara obesitas dengan preeklampsia pada ibu hamil trimester II dan III (p value=0,006) dengan nilai α=0,05.Terdapat hubungan bermakna antara obesitas dengan preeklampsia pada ibu hamil trimester II dan III di RSUD Abdul Wahab Sjahranie Samarinda Tahun 2018.
Kata Kunci : Obesitas, preeklampsia, wanita hamil trimester II dan III
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Muhtar, Fathurrahman. "TUAN GURU ZAINUDIN ABDUL MAJID’S EPISTEMOLOGICAL VIEWS ON INTEGRATION OF ISLAMIC EDUCATION IN LOMBOK, WEST NUSA TENGGARA". Muslim Heritage 7, n.º 2 (26 de diciembre de 2022): 347–78. http://dx.doi.org/10.21154/muslimheritage.v7i2.5026.
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AbstractCurrently, Muslims have a lack of understanding of epistemology, which results in the weak mastery of Muslim thought towards science and technology. In medieval times, Islamic thinkers with integrated thoughts were born from the mastery of epistemology sourced from the Qur'an and Sunnah.This study aims to explain Tuan Guru Kiai Zainuddin Abdul Majid's thinking in science development, making him a pioneer in Islamic education and a national hero in Lombok, West Nusa Tenggara. These paper methods are a historical approach and literature with content analysis. This study's results show that Tuan Guru Zainuddin Abdul Majid integrated his thoughts. His ideas are written in Tuhfatul Anfenaniyah Syarah Nahdlatuzzainiyah and his verse ya man yarum. His paper that religion and science are like buildings standing firmly. If religion and science are kept separate, so Muslims will fall behind. So, Islam people must comprehend Shari'a, Nahu, Shoref (grammar), Fiqh (Islamic law), astronomy, language, math, geometry, algebra, chemistry, and geography integrated to advance in this time and the future. His ideas were based on the scientific and dialectical foundations of Bayani, Burhani, and Irfani's epistemology, which is the basis for developing Islamic education. His thought was successful in developing Islamic education institutions based on Islamic integration. AbstrakLemahnya penguasaan epistemology menyebabkan lemahnya pemikiran umat Islam dalam penguasaan ilmu pengetahuan dan teknologi dewasa ini. Penguasaan epistemology yang bersumber dari al-Qur’an dan Sunnah telah melahirkan pemikir Islam yang memiliki pemikiran integral pada abad pertengahan. Penelitian ini bertujuan untuk menjelaskan pemikiran Tuan Guru Kiai Zainuddin Abdul Majid dalam pengembangan ilmu pengetahuan, yang menjadikannya sebagai pelopor pendidikan Islam dan pahlawan nasional di Lombok, Nusa Tenggara Barat. Pendekatan yang digunakan dalam penelitian ini adalah pendekatan historis dan literatur dengan analisis konten. Hasil penelitian ini menunjukkan bahwa Tuan Guru Zainuddin Abdul Majid telah mengintegrasikan pemikirannya. Ide-idenya ditulis dalam Tuhfatul Anfenaniyah Syarah Nahdlatuzzainiyah dan syairnya ya man yarum. Dalam karya tulisnya diyatakan bahwa agama dan sains ibarat bangunan yang berdiri kokoh. Jika agama dan sains dipisahkan, maka umat Islam akan tertinggal. Baginya, umat Islam harus memahami Syariat, Nahu, Shoref (tata bahasa), Fiqh (hukum Islam), astronomi, bahasa, matematika, geometri, aljabar, kimia, dan geografi yang terintegrasi untuk mencapai kemajuan di masa ini dan masa depan. Ide-idenya didasarkan pada fondasi ilmiah dan dialektis epistemologi Bayani, Burhani, dan Irfani, yang dijadikan sebagai dasar dalam mengembangkan pendidikan Islam. Pemikirannya telah menghasilkan lembaga pendidikan Islam berbasis integrasi Islam
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Gerard, Nathan. "Handmaidens to Capitalism". Industrial and Organizational Psychology 10, n.º 3 (30 de agosto de 2017): 410–14. http://dx.doi.org/10.1017/iop.2017.38.
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Although I wholeheartedly agree with Gloss, Carr, Reichman, Abdul-Nasiru, and Oestereich (2017) that a focus on those living in the deepest forms of poverty is sorely needed in industrial and organizational (I-O) psychology, the real issue is not so much who we serve buthowwe serve, and specifically how we continue to neglect the systemic failures of capitalism at the root of poverty. Ultimately, it is this global market system that determines not only the distribution of wealth but also how wealth is often achieved at the expense of another's poverty. Moreover, it is this system that constrains and undermines capabilities. For these reasons, I am skeptical of the authors’ proposal for mitigating the pervasive POSH bias in our field, especially because this bias seems premised on a pervasive neglect of capitalism the authors fail to fully address.
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Jamil, Husnaini. "An Nahwu Al Wazhifi dalam Pembelajaran Bahasa Arab (Perbandingan Teori ‘Athif Fadhl Muhammad dan Abdul ‘Alim Ibrahim)". AL-WARAQAH Jurnal Pendidikan Bahasa Arab 3, n.º 2 (30 de diciembre de 2022): 29–40. http://dx.doi.org/10.30863/awrq.v3i2.3737.
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Bahasa Arab telah menjadi salah satu materi yang harus dikuasai peserta didik di berbagai lembaga pendidikan, terutama lembaga pendidikan berbasis Islam. Para pakar telah merumuskan berbagai kurikulum pembelajaran bahasa Arab yang sesuai dengan situasi dan kondisi suatu lembaga pendidikan. Namun, mayoritas kurikulum tersebut masih berorientasi pada penguasaan teori gramatika bahasa Arab, sehingga fungsi utama bahasa Arab sebagai alat komunikasi menjadi terabaikan. Pada tahun 1969 Abdul ‘Alim Ibrahim mencoba menghadirkan sebuah materi gramatika yang berlandaskan pada penguasaan bahasa Arab sebagai alat komunikasi. Pada tahun 2010, ‘Athif Fadl Muhammad juga mencoba menghadirkan materi ajar gramatika yang bertujuan untuk menyelaraskan antara penguasaan teori gramatika bahasa Arab dengan penggunaan bahasa Arab sebagai alat komunikasi. Walaupun kedua karya ini memiliki tujuan yang sama, tetapi terdapat beberapa perbedaan mendasar dalam penyajian dan isi materi yang ditulis oleh kedua tokoh tersebut. Penelitian ini menggunakan 2 jenis penelitian yaitu studi komparatif antara teori yang diusung oleh kedua tokoh tersebut dan penelitian kuantitatif dengan jenis eksperimen untuk mengetahui hasil penerapan materi ini dalam proses pembelajaran bahasa Arab
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Sujarwoko, Sujarwoko. "Imaji Sufistik Alam dan Binatang dalam Puisi-Puisi Abdul Hadi W.M., Sutardji Calzoum Bachri, dan Kuntowijoyo". ATAVISME 23, n.º 1 (30 de junio de 2020): 89–103. http://dx.doi.org/10.24257/atavisme.v23i1.627.89-103.
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Puisi sufistik sebagai abstraksi kehidupan dunia sufi dapat digunakan untuk melihat jatuh bangunnya seorang sufi dalam pendakian rohani. Untuk melukiskan pendakian rohani, puisi sufistik menggunakan imaji alam dan binatang. Tujuan penelitian ini adalah mengungkapkan makna dan mendeskripsikan imaji sufistik alam dan binatang dalam puisi-puisi Abdul Hadi W.M., Sutardji Calzoum Bachri, dan Kuntowijoyo. Penelitian ini menggunakan teori estetika sufistik puisi Braginsky dan metode deskriptif kualitatif dengan data karya-karya ketiga penyair tersebut. Hasil penelitian menunjukkan puisi sufistik karya ketiga penyair tersebut menggunakan berbagai imaji alam: cahaya, gelombang, batu, rumput, pohon, dan angin. Imaji binatang yang digunakan, meliputi: kupu-kupu, kucing, cengkerik, gajah, semut, dan singa. Imaji sufistik alam sebagai sarana untuk menggambarkan kedekatan dan penyatuan diri dengan Tuhan, sedangkan imaji sufistik binatang untuk melukiskan hakikat salik dan liku-liku perjalanan rohani yang dialami pejalan yang sedang mengalami hambatan dan ancaman dalam upaya menuju keindahan rohani sebagai puncak keriangan spiritual.[Natural and Animal Sufistic Images in Abdul Hadi W.M., Sutardji Calzoum Bachri, and Kuntowijoyo Poetries] Sufistic poetry as an abstraction of sufi’s life can be used to see the rise and fall of a sufi in spiritual ascent. To describe spiritual ascent, sufistic poetry uses natural and animals images. The purposed of this research were to reveal the meaning and describe the sufistic images of nature and animal s in Abdul Hadi W.M., Sutardji Calzoum Bachri, and Kuntowijoyo poetries. This research used the sufistic poetry aesthetic theory of Braginsky and qualitative descriptive methods with data on the works of the three poets. The results of the research showed that the poetic works of the three poets used a variety of natural images: light, waves, stone, grass, trees, and wind. Animals imagesthat were used includ: butterflies, cats, cloves, elephants, ants, and lions. Natural sufistic images as a means to describe closeness and union with God, while sufistic imagery of animals were used to describe the nature of salik and the intricacies of the spiritual journey experienced by travelers who were experiencing obstacles and threats in an effort to reach spiritual beauty as the peak of spiritual joy.Keywords: sufistic poetry; sufistic images; natural sufistic images; animals’ sufistic images
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Bullard, Scott R. "Business practices 10 years after the fall of Richard Abel & company: What has changed, and are we better off now?" Library Acquisitions: Practice & Theory 9, n.º 3 (enero de 1985): 267–68. http://dx.doi.org/10.1016/0364-6408(85)90006-7.
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., Riyanto, Indriyanto . y Afif Bintoro. "Produksi Seresah pada Tegakan Hutan di Blok Penelitian dan Pendidikan Taman Hutan Raya Wan Abdul Rachman Provinsi Lampung". Jurnal Sylva Lestari 1, n.º 1 (17 de febrero de 2019): 1. http://dx.doi.org/10.23960/jsl111-8.
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Litter had an important function in a forest. The nutrients were derived from the litter is useful to improve the soil. The purposes of the research to determine the production of the litter, the analyse plants species and stands density, the correlation between litter production and stands density, the correlation between litter production and the number of plant species at research and educational block of Wan Abdul Rachman Great Forest Park. The research was conducted on October--December 2011 by using partition-line method. The litter was taken on a plot 1m x 1m in size systematically. The plants species found in the research area were avocado, palm, bisoro, cocoa, dadap, duku, durian, rubber, hazelnut, coffea, jackfruit, petai, betel nuts, rambutan, rosewood, and gnetum gnemon. The density of stands in research area dominated by cocoa trees. Based on the correlation analysis, forest stand density known influence the litter production. The high forest stand density increases litter production, whereas the correlation among litter production and the number of plant species is less influential, because not every plant able to fall out the leave easily. Key words : forest stands, litter, research and educational block
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Aleman, Ezequiel y Larysa Nadolny. "Integration of Video Games To Support the FCS Education Food Production Standards". Journal of Family & Consumer Sciences 113, n.º 2 (1 de abril de 2021): 46–49. http://dx.doi.org/10.14307/jfcs113.2.46.
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Digital games can provide fun, motivating, and challenging experiences for students in the classroom. Recent research on educational games has shown that game play can positively influence academic achievement, engagement, and 21st century skills (Abdul Jabbar & Felicia, 2015; Qian & Clark, 2016). When playing games, students solve problems, collaborate with peers, and practice new skills—all within a digital environment. There are multiple games that simulate preparing and serving food. Generally, players are tasked to prepare food based on the requests of customers. Ingredients are processed on different tables or appliances, and final dishes are delivered to customers. Players who fail to complete recipes correctly or take too long during preparation may negatively influence customers' expectations. Although games vary in quality and applicability to the classroom, many address components of the Food Service and Production standard to "integrate knowledge, skills, and practices required for careers in food production and services" (National Association of State Administrators of Family and Consumer Sciences [NASAFACS], 2018, p.1).
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Rich, Jeremy. "Gabonese Men for French Decency: The Rise and Fall of the Gabonese Chapter of the Ligue des Droits de l’Homme, 1916–1939". French Colonial History 13 (1 de mayo de 2012): 23–53. http://dx.doi.org/10.2307/41938221.
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Abstract De 1916 à 1939, un petit groupe d’intellectuels gabonais organisèrent une cellule de la Ligue des Droits de l’Homme et du Citoyen, la plus grande organisation de défense des droits de l’homme en France durant la première moitié du XXe siècle. La plupart des historiens considèrent la ligue comme une association qui ne s’intéressait pas aux questions coloniales, mais le comité central de la ligue à Paris soutint le chapitre gabonais de la ligue durant les années 1920. Les ligueurs gabonais critiquèrent les abus et la politique arbitraire des administrateurs au Gabon. Ils se présentaient comme les défenseurs courageux et disciplinés des libertés républicaines. Selon eux, les administrateurs français ne possédaient pas la discipline nécessaire pour maitriser leurs désirs sexuels et leur colère. Des administrateurs répondirent à ces critiques que les ligueurs gabonais n’étaient que des déracinés. La question de la masculinité était un aspect important des conflits entre l’état colonial et les ligueurs. Le chapitre gabonais de la ligue se délita durant les années trente, en raison des privilèges accordés aux métis et des réformes modérées initiées par l’administration français vis-à-vis des élites gabonaises.
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Kirillina, Svetlana A., Alexandra L. Safronova y Vladimir V. Orlov. "Caliphatism in the period of decline and collapse of the Ottoman Empire". RUDN Journal of World History 10, n.º 4 (15 de diciembre de 2018): 327–37. http://dx.doi.org/10.22363/2312-8127-2018-10-4-327-337.
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The article analyses the historical role of the movement for defenсe of the Caliphate, which emerged in various regions of the Muslim world as a response to weakening and fall of the Ottoman Empire. The authors also focus on the social and political discussions of the 1920s - 1930s about the destiny of Muslim unity and the role of the future Caliphate. The article also deals with the transformation of conceptions of the Caliphate in the works of eminent ideologists and politicians of the Muslim world - Jamal al-Din al-Afghani, Abd al-Rahman al-Kawakibi, Muhammad Rashid Rida and Abul Kalam Azad. The authors give an overview of the history of Caliphatist congresses and conferences of 1920s - 1930s. The aims and tasks of the Caliphatist movement among the Muslims of South Asia are also under study. The article examines the reaction of the South Asian princely elites to the weakening of the Ottoman state and explores the interrelation between pro-Ottoman sentiments of Caliphatists and the radicalization of anti-colonial struggle of Indian Muslims. A special attention is given to the role of leaders of Indian Caliphatists in preparation of the antiBritish uprisings in North-Western Hindustan. The authors also examine common and specifi c features of views and political actions of advocates and supporters of the Caliphate in the Middle East and in the Islamic communities of South Asia. The analysis of the source data reveales several patterns of reaction of Muslims in the Middle East, North Africa and South Asia to the repudiation of the Caliphate by the Republican Turkey.
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Korneyeva, T. G. "Translation of the chapter On the word of God Almighty (glory to Him!)” from the treatise of Nasir Khusraw Six Chapters” (Shish fasl)". Orientalistica 6, n.º 5 (1 de febrero de 2024): 911–26. http://dx.doi.org/10.31696/2618-7043-2023-6-5-911-926.
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The article is devoted to the role of the Word of God in the process of creation of the world according to Ismaili ideas. God, according to the Ismaili philosophers, is transcendent and indescribable, so it is impossible not to attribute any attributes to Him, nor to deny their presence in Him. However, the creationist concept embedded in the text of the Koran demanded from Ismaili thinkers a rational explanation of how the cognizable plural emerged from the transcendent One. At the beginning of the 10th century, Abu'l-Hasan Muhammad B. Ahmad an-Nasafi adapted Neoplatonic ideas to Ismaili postulates, and later Abu Ya'qub al-Sijistani, Nasir Khusraw and partly Hamid al-Din al-Kirmani developed an-Nasafi's views. Nasir Khusraw (1004 — after 1074) paid much attention to the role of the Word of God in the act of creation, endowed it with being and made it the cause of Universal Reason. Readers are offered a translation of the chapter from the treatise of Nasir Khusraw “Six Chapters” (Shish Fasl), dedicated to the word of God and his role in the creation of the universe.
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Archambault, Ashley Joan, Charles F. Arkin, Tim Skelton, Gyorgy Abel y John Gawoski. "The Fall of the Erythrocyte Sedimentation Rate". Blood 118, n.º 21 (18 de noviembre de 2011): 4774. http://dx.doi.org/10.1182/blood.v118.21.4774.4774.
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Abstract Abstract 4774 The Fall of the Erythrocyte Sedimentation Rate, Ashley J. Archambault, MLS(ASCP), Gyorgy Abel, MD, PhD, John Gawoski, MD, Tim Skelton, MD, PhD, Charles Arkin, MD, Department of Laboratory Medicine, Lahey Clinic Medical Center, Burlington MA The Erythrocyte Sedimentation Rate (ESR) is widely used to indicate the presence of active inflammation, particularly in rheumatic and infectious disorders. It has long been a mainstay in diagnostic protocols, as well as being a standard in the work-up of temporal arteritis. However, despite its entrenchment in the minds of many physicians, an increasing number of medical professionals believe that the ESR should be eliminated since its results are often misleading and too nonspecific. Moreover other indicators of inflammation such as the C-reactive protein (CRP) and fibrinogen are now readily available to provide more reliable information. The ESR is also costly, labor intensive, and hazardous to laboratory personnel. Based on the above, Lahey Clinic Medical Center eliminated ESR testing in April of 2010. To accomplish this, an initial informational campaign was launched among the Lahey Clinic medical staff. Literature was distributed and face-to-face meetings were conducted with the most frequent users of the test. Details of the ESR's limitations and the suitability of its replacement by the CRP were emphasized. To strengthen the contention that ESRs are not essential to our institution, two in-house studies were performed: Study 1 reviewed 6 months of patient data from 2008 in order to evaluate cases where the CRP was negative and the ESR was positive. Study 2 used multiple regression analysis to show that ESR values could be calculated from, and presumably replaced by, other clinical data. Study 1: The table below shows that among 4,858 paired ESR/CRP results collected over 6 months there were 17 cases with markedly elevated ESRs (> 50) and normal CRPs (≤5). There were 5,944 unpaired ESRs for this period. Chart reviews of the 17 cases showed that the ESR provided no additional clinical value and, of note, 4 of the 17 patients did have elevated CRPs in the course of their illness. In Study 2, multiple regression analysis of 155 specimens identified 4 independent correlates of the ESR among 8 variables studied: Fibrinogen, Globulin, Hematocrit and Age (collective r2 = 0.85). The scatter plot in the figure displays the relation of the observed to the calculated ESRs.Table:Results of 4858 Paired CRP/ESR Tests over 6 Months in 2008ESRCRP≤20>20 ≤50>50TOTAL≤51830304172151>5 ≤10818326561200>104466144471507TOTAL309412445204858 In late 2009 a memo went out to our physicians giving three months notice of the ESR's discontinuation and recommending use of the CRP in its place. During this period, reminders of the approaching deadline were appended to all ESR results. For the Departments of Rheumatology and Infectious Diseases, an additional three months were granted during which time calculated ESR, fibrinogen, globulin, and hematocrit values were reported for every ESR ordered. In comparison to Study 1, the same six month period in 2011 shows a fall of 10,802 ESRs, a gain of 5,669 CRPs, and a drop in utilization of about 5,000 tests or 10,000 per year. These numbers suggest that CRPs replaced the unpaired ESRs and the utilization drop was due primarily to deletion of ESRs from paired orders. Over sixteen months of post ESR testing, the laboratory received only four inquiries from the medical staff: a complaint that a CRP did not automatically replace an ESR order; a request for supportive literature; and two requests for ESR values that were needed to satisfy standard treatment protocols. The latter were provided with calculated ESRs. In summary, ESR elimination occurred smoothly and with minimal incident. Sixteen months of experience have yielded no negative clinical effects but have produced the perceived benefits of utilization reduction, more available technologist time, less bio-hazard exposure, and elimination of an obsolete test. Disclosures: No relevant conflicts of interest to declare.
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Harroff-Tavel, Marion. "Do wars ever end? The work of the International Committee of the Red Cross when the guns fall silent". International Review of the Red Cross 85, n.º 851 (septiembre de 2003): 465–96. http://dx.doi.org/10.1017/s0035336100183789.
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Lorsque dans le cadre d'un conflit arme les armes se taisent, suite à un accord de paix ou un cessez-le-feu, débute une délicate période de transition. La situation se détériore, Hen souvent, gravement pour les plus vulnérables, alors que d'autres, qui ne veulent plus être qualifiés de «victimes», luttent pour retrouver leur autonomie et défendre leurs droits. Les besoins des individus sont multiples: besoin de sécurité face aux menaces posées par les ex-combattants, la criminalité et les mines, besoin de protection contre les abus de pouvoir de l'autorité ou la vindicte d'une population hostile, besoins matériels en eau, nourriture, habitat et santé, besoin de vérité et de justice, de reconnaissance enfin. Faire en sorte que des réponses soient apportées à ces besoins, si possible par ceux qui les éprouvent ou en collaboration avec eux, est le défi auquel le CICR est confronté. La politique dont l'institution vient de se doter pour la conduite de son activité humanitaire en période de transition est le fruit d'une r'flexion approfondie men'e à Genéve, mais aussi dans les Balkans, au Caucase, en Amérique centrale et en Afrique. Quelles sont les obligations des anciens belligèrants en vertu du droit humanitaire? Comment assurer un fondu-enchaîné entre urgence et développement? Où se situent les limites de la politique d'assistance d'une organisation humanitaire? Quelles sont les potentialités du partenariat avec l'État, la société civile et d'autres acteurs de la communauté internationale, dans le respect de l'identite de chacun? Telles sont quelques-unes des questions qui ont été au cœur de cette réflexion.
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Esfandiar, Mahmoodreza. "Islam Nusantara and the Challenges of Political Islam in the Contemporary World". ISLAM NUSANTARA:Journal for the Study of Islamic History and Culture 3, n.º 1 (2 de febrero de 2022): 21–36. http://dx.doi.org/10.47776/islamnusantara.v3i1.147.
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The purpose of this study is to investigate the most important challenges of Nusantara Islam with political Islam in the contemporary world. For this purpose, first the most important Islamic intellectual currents in Indonesia, namely traditional Islam, religious reformism and liberal Islam, are discussed. The religious reform movement in Indonesia has always been influenced by major Islamic centers in the Middle East such as Mecca, Medina and Cairo. The current of traditional Islam is in fact the heritage of Islamic culture of this region. Islam liberal is also influenced by modern Muslim thinkers such as Fadl al-Rahman. This article seeks to answer these questions of how the religious reform movement in the Malay world, especially in the pre-modern Indonesian archipelago, took shape and how the traditional movement reacted to it. Also, what are the most important features of Islamic thought and the current of religious reform and intellectualism in Indonesia? Finally, a picture of the situation of these three currents in Indonesia is drawn and the important role of Islam Nusantara in resolving the crises of the contemporary period is explained with emphasis on the thoughts of Abdul Rahman wahid.
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ÜSTÜNDAĞ, Alev. "COVID-19 Karantinasının Çocukların Günlük Yaşamı ve Alışkanlıkları Üzerindeki Etkisinin İncelenmesi". Ankara Üniversitesi Sosyal Bilimler Dergisi 12, n.º 2 (2 de julio de 2021): 14. http://dx.doi.org/10.33537/sobild.2021.12.2.2.
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Araştırma COVID-19 karantinasının çocukların günlük yaşamı ve alışkanlıkları üzerindeki etkisinin incelenmesi amacıyla yapılmıştır. Yaşanan pandemi sürecinin çocuklar üzerine etkisini doğrudan onların bakış açısıyla yansıtan bir araştırma olmadığı için önemli bir çalışma olduğu düşünülmektedir. Araştırma nicel bir araştırmadır. Araştırmanın örneklem grubunda yaşları 7-14 arasında olan 160 çocuk bulunmaktadır. Veriler anket formu kullanılarak elde edilmiştir. Araştırma sonucu çocukların süreçten etkilendiklerini göstermiştir. Örgün eğitimle karşılaştırıldığında uzaktan eğitim sırasında çocukların dikkatlerini sürdürmekte zorlandıkları, çevrimiçi dersler sırasında daha yorgun hissettikleri ve daha az istekli oldukları belirlenmiştir. Ayrıca çocukların uzaktan eğitim dersleri yerine okula gitmeyi, günlerini arkadaşlarıyla geçirmeyi, alışkanlık haline getirdikleri aktiviteleri yapmayı, spor yapmayı ve ders dışı etkinliklere katılmayı çok özledikleri belirlenmiştir. Pandemi sürecinin çocukların yeme alışkanlıklarını değiştirdiği de belirlenmiştir. Çocukların neredeyse yarısının eskiden yediğinden daha fazla yediği ve daha çok abur cubur, atıştırmalık ve şekerli yiyecekler tükettiği belirlenmiştir. Çocukların büyük çoğunluğunun temel korkusu ailesinin COVID-19 ile hastalanması olarak belirlenmiştir. Çocukların eskisinden daha kolay sinirlendikleri, bir şey yaparken odaklanmakta ve dikkatlerini sürdürmekte zorluk yaşadıkları ve her zamankinden daha yorgun hissettikleri belirlenmiştir. Çocukların her şey normale döndüğünde yapmak istedikleri ilk şey arkadaşlarıyla görüşmek/buluşmak/birlikte olmak olarak belirlenmiştir.
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Tanasă, Remus. "Prelude to genocide: “the Armenian question” and the massacres in the Ottoman Empire". Romanian Journal of Modern History 13, n.º 1-2 (30 de diciembre de 2022): 49–60. http://dx.doi.org/10.26424/rjmh.2022.13.1-2:49.
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The faith of the Ottoman Armenians was closely linked to the decline of the Ottoman Empire in the last decades of the 19th century and the first two decades of the 20th century. The interests of the European diplomacy, the bundle of religious and ethnic communities competing for status and resources, the administrative inefficiency and corruption of state officials and a mischievous rule of Abdul Hamid II created the powder keg that led to a political deterioration for all parties involved in the Ottoman “millet system”. The status-quo of centuries of Muslim ascendancy was succumbing and the sultan’s authority was menaced by the lack of unity between the different state constituents. The Ottoman elite started looking for someone to blame for the fall back and since the Armenians were eager to improve their condition, even working together with the external enemies of the Porte, they gradually became the excellent scapegoat. The political fragility of the Ottoman state made the massacres against the Armenians possible, opening the path for a prospect to better homogenize and strengthen the state: the physical exclusion of Armenians through annihilation or ottomanization/turkification.