Gotowe bibliografie tematyczne / ʻArabī

Gotowa bibliografia na temat „ʻArabī”

Autor: Grafiati
Data publikacji: 25 lipca 2024

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Artykuły w czasopismach na temat "ʻArabī"

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Lala, Ismail. "The Epistemic Status of Mystical Experience in Ibn ʻArabī’s Legal Reasoning". Religions 13, nr 11 (2.11.2022): 1051. http://dx.doi.org/10.3390/rel13111051.

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Arguably the most influential Sufi thinker in Islam, Muḥyī l-Dīn Ibn ʻArabī (d. 638/1240), views revelatory knowledge and mystical experience, what he terms ‘spiritual unveiling’ (kashf), as a form of continuing divine revelation that is bequeathed to the spiritual elite or saints (awliyā’). As the self-proclaimed ‘Seal of Saints’ (Khātam al-awliyā’), who is the mystical heir to the wisdom of Muḥammad, the ‘Seal of Prophets’ (Khātam al-anbiyā’), Ibn ʻArabī has a unique method of deriving legal rulings. Not only does he emphasise the inner aspect (bāṭin) of all rituals and forms of worship, like many of his sufi counterparts; he, rather uniquely, extracts legal rulings from mystical experience. This study investigates the importance of revelatory experience and spiritual unveiling in the thought of Ibn ʻArabī and his followers. It then looks at what role these play in Ibn ʻArabī’s jurisprudence and, specifically, how he determines that hands should be raised (rafʻ al-yadayn) during formal prayer (ṣalāt) because he was commanded to by the Prophet Muḥammad in a mystical vision. By considering this issue, the deeper question of the epistemic status of mystical experience for Ibn ʻArabī, and the intricate interplay between mystical experience and textual evidence in his thought is explored.
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al-Akiti, Muhammad Ayman, i Zainul Abidin Abdul Halim. "A Glimpse on the Characteristics of Sufism and Its Major References in the Malay World". Jurnal Akidah & Pemikiran Islam 23, nr 1 (30.06.2021): 309–44. http://dx.doi.org/10.22452/afkar.vol23no1.9.

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Sufism (taṣawwuf) is one of three major discussions of Sunni scholars in the Malay world. These scholars have given an impressive focus to the discussion of Sufism which is a complement to the discussion of ‘aqidah and fiqh. As a result, they succeeded in generating new ideas in Sufism and contributing to the intellectual development of this discipline. This paper discusses the principle of Sufism by Malay Sunni Sufi scholars who follow the methodology of Imam al-Ghazālī and al-Shaykh al-Akbar Ibn ʻArabī al-Ḥātimī. The focus of discussion will be on how the Malay scholars understand the objective methodology of Sufism by al-Ghazālī and Ibn ʻArabī and how they make these objectives realized through the establishment of Sufism syllabus for the Malay community. It categorizes the Sufis into three levels where each of these levels has a text of study corresponding to it. This study also explains that the study of Sufism is based on the category of knowledge level and the level of students. This is as explained by the two figures. Thus, the study concludes that the contribution of Malay scholars has merged the concept of the level of knowledge and its students based on the thought of Imam al-Ghazālī with the concept of categorization of knowledge and its students by Imam Ibn ʻArabī al-Ḥātimī. At the same time, this study proves taṣawwuf kashfī that comes with the spread of Islam to the Malay world is never lost, but it continues to grow, and studied until now.
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Iyer, Bharatwaj. "The Transimmanence of the Real: Ontological Pluralism in the School of Ibn ʻArabī". Religions 14, nr 7 (17.07.2023): 923. http://dx.doi.org/10.3390/rel14070923.

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This paper studies the concept of “ontological pluralism”, developed by Heidegger scholar Iain Thomson, in relation to the waḥdat al-wujūd framework of Ibn ʻArabī’s school. Heidegger’s ontological difference between being and entities, and the definition of being in excess of any particular entitative determination, calls for an ethic of pluralism and acceptance of the myriad ways in which being is encountered and understood. In my paper, this pluralism—and its conceptual foundation on the meaning and reality of being—is developed further through Ibn ʻArabī’s complex distinction and interpenetration between the Real’s transcendence (tanzīh) and immanence (tashbīh). The pluralistic and polysemic possibilities of this Akbarian “transimmanence” is compared with Heideggerian ontological pluralism, using Milad Milani’s recent Heideggerian approach to the study of Sufism. This comparison asks if elements of a robust pluralism cannot be found in an avowedly premodern metaphysical framework like that of Ibn ʻArabī, thereby attempting to trouble the uniqueness of the critical breaks in the history of modern Western thought. An attempt to develop a decolonial approach to the study of pluralism sees waḥdat al-wujūd and its later development not just as an object of historical analysis but as a theoretical framework that can positively inform our political and ethical concerns. This is why this paper brings together Heideggerian and Akbarian approaches to pluralism in their own terms. This combined conceptual framework is then used to bring to light the Akbarian pluralism in the life, death, and writings of subcontinental Sufis like Dārā Shikōh and Sarmad Kāshānī.
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Abrahamov, Binyamin. "Ibn al-ʻArabī and Abū Yazīd al-Bistāmī". Al-Qanṭara 32, nr 2 (15.12.2011): 369–85. http://dx.doi.org/10.3989/alqantara.2011.v32.i2.261.

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Küçük, Hülya. "Tasavvuf Literatüründe “Anne” Kavramı ve Mürşid Olarak Anneler: Türâbî (Biyolojik) Anneden İlâhî Anneye". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 2023, nr 3 (maj 2023): 41–62. http://dx.doi.org/10.32739/ustad.2023.3.39.

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In Sūfī literature, there are many terms that include the word “mother/al-umm”. As limited to the subject of “spiritual guidance in Sufism in general and the guidance of the mother in particular” –without diving into other material about the concept of “mother” in Sūfī literature–, this article deals with the following main ideas: In the history of Sufism, there were examplary mothers such as Ibn Khafīf’s mother Umm Muḥammad; Ibn al-ʻArabī’s turābī (biological) mother Nūr, Ibn al-‘Arabī’s divine mother Fāṭima Bintu Ibnu’l-Muthennā and Kenan Rifāī’s mother Hatice Cenân Vâlide Sultân, who were described as “guides” in the literal sense. It is a remarkable detail that of these, Ibn Khafīf’s is known as al-Shayh al-Kabīr and Ibn al-Arabī is known as al-Shayh al-Akbar. That is to say that the leading figures of Sufism were brought up under the surveillance of their mothers. In addition to these mothers, all turābī mothers are the most worthy of the quality of being a guide (Murshid) having a major role in upbringing of her child, which begins before she/he is born. Besides, the mother is very sincere in all of her efforts to educate her child, not having any other intention than desiring happiness for him/her in this world and the hereafter. Thus, the hazards that al-Muḥāsibī warned about (i.e., slackness in respecting the rights of Allah while teaching/guiding others, falling into hypocrisy, and neglect to take his own lower-soul into account) do not pose a problem in mother’s education of her child. Keywords: Guidance, al-Ḥārith al-Muḥāsibī, Mother, Divine Mother, Abū Abdillah Ibn Khafīf, Ummu Muḥammad, Muḥyī al-dīn Ibn al-ʻArabī, Mother Nūr, Fāṭıma Bint Ibn al-Muthannā, Hatice Cenân Vâlide Sultân.
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De Diego González, Antonio. "The Challenge of Muhammad Iqbal’s Philosophy of Khudi to Ibn ‘Arabi’s Metaphysical Anthropology". Religions 14, nr 5 (22.05.2023): 683. http://dx.doi.org/10.3390/rel14050683.

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The period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carried out a very special one with Muḥyī l-Dīn Ibn ʻArabī (1165–1240), who was one of the most notorious mystics and philosophers of Islam. A metahistorical dialogue, in the form of a critique, that invites us to see the convergences and divergences in metaphysical and anthropological aspects of both authors.
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Sayari, Saeideh, Mohd Zufri bin Mamat i Maisarah Bint Hasbullah. "Imago Dei: la perspectiva de Ibn ʻArabī a la luz de la tradición judeocristiana". Al-Qanṭara 41, nr 1 (24.09.2020): 255. http://dx.doi.org/10.3989/alqantara.2020.008.

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El concepto de la forma divina del ser humano es mencionado en varias descripciones en las tres religiones abrahámicas mayores. El enfoque tradicional judeocristiano de Imago Dei (La imagen de Dios) tiene tres perspectivas principales: sustantiva, funcional y relacional. Ibn ‘Arabī, como pensador y místico musulmán, explicó esta idea a través del concepto de espejo y otros dos conceptos, a saber, el ‘Hombre Perfecto’ y la vicegerencia de Dios. Consideró la forma divina del ser humano como un espejo a través del cual Dios se manifiesta. Este artículo ofrece una visión general comprensiva de la interpretación de Ibn ‘Arabī a la luz de los enfoques judeocristianos. La explicación de Ibn ‘Arabī incluye tres enfoques. A través del concepto del hombre perfecto, la explicación de Ibn ‘Arabī se acerca a la interpretación sustantiva, y a través del concepto de vicegerencia, revela la interpretación funcional. El artículo reconoce una interpretación relacional de la forma divina a través de algunas explicaciones contradictorias que pueden hallarse en sus libros. Este análisis de su explicación también arroja bastante luz sobre aspectos de su perspectiva antropológica.
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Bajrić, Berin. "Literary-Historical Sources and Intertextual Matrix of Ali-Dede's Work Muḥaḍara al-ʼawāʼil wa musāmara al-ʼawāḫir". Prilozi za orijentalnu filologiju, nr 69 (18.01.2021): 87–108. http://dx.doi.org/10.48116/issn.2303-8586.2019.69.87.

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The famous Bosniak scholar Ali-dede Bosniak used verious literary, historical and scientific references in his work Muḥāḍara al-ʼawāʼil wa musāmara al- ʼawāḫir (Lectures on the first and last events). In this paper we present the list of such references and its number exceedes fifty units. We have to mention it is not a complete list and does not represent the entire referential framework of this author. A very significant feature of Ali-dede’s intertextual connection with other works is the diversity of areas and topics dealing with the literature to which Ali-dede refers. We have realised that this author refers not only to traditional and well-known Islamic scholars such as al-Suyūṭī and al-Ġazālī, for example, but also to many great Sufi authors, such as ʼIbn ʻArabī and al- Qūnawī, which reflects Ali-dede’s openness to diverse opinions and considera­tions of both Islam and the history of Islam.
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Najeeb, Ghufran, Wajeeha Begum i Syeda Sumaiya. "Qurṣ-i-Shibb: A review on polyherbal Unani formulation in the management of Kathrat-i-Ṭamth (HMB)". Journal of Drug Delivery and Therapeutics 12, nr 1-S (15.02.2022): 180–85. http://dx.doi.org/10.22270/jddt.v12i1-s.5332.

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Heavy flow during menstruation is called Menorrhagia or Heavy Menstrual Bleeding, is generally referred to excessive bleeding, either in duration or quantity of blood loss or both (> 8 days and/or >80 ml) at regular intervals. It can be associated with several conditions, including problems with the uterus, hormonal problems, or other conditions. While abundant bleeding may make it difficult to participate in normal daily life at certain times. But currently Several drugs and Hysterectomy is recommended for the treatment of HMB that has different side effects as well as gastrointestinal symptoms, liver disease, obesity, hypoestrogenic state and thromboembolic diseases. In classical texts Qurṣ-i-Shibb is used in the management of Kathrat-i-Ṭamth (Heavy Menstrual Bleeding) as this formulation has pharmacological activity such as ḥābis al-dam (haemostatic or haemostyptic), qābiḍ (astringent), mujafif (siccative), mugharrī (glutinous) and mubarrid (refrigerant). So, this review aims to explore the role of Qurs-i-Shibb in the management of Heavy Menstrual Bleeding. The ingredients of Qurs-i-shibb are shibb-i-yamāni, dam al-khwayn, gulnār each of them 10.5 gram, katīra 21 gram, samagh-i-ʻarabī 7 gram. These drugs having the properties of ḥābis al-dam, qābiz, mujaffif, mugharrī and mubarrid produce vasoconstriction and reduce heavy bleeding. The granules were formulated into 500 mg tablets. Three tablets thrice daily for 5days will help in reducing the bleeding. Keyword: Kathrat-i-ṭamth; Heavy menstrual bleeding; Qurṣ-ī-Shibb; hemostatic, astringent.
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Alhusni, Alhusni, Dody Sulistio i Edi Kurniawan. "PERSINGGUNGAN TASAWUF DAN HADIS DI NEGERI BAWAH ANGIN PADA ABAD KE-17". TAJDID: Jurnal Ilmu Ushuluddin 22, nr 1 (27.06.2023): 224–44. http://dx.doi.org/10.30631/tjd.v22i1.304.

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Indonesia-Malay scholars in the past have paid great attention to hadith, but a special work which prescribes hadiths with Sufism nuances, Shaykh Yusuf was the initial figure who started it. However, studies on Shaykh Yusuf’s tasawuf thought have so far focused more on tasawuf itself, paying little attention to hadith’s aspects. This article discusses the intersection of Sufism and hadith in Shurūṭ al-ʻĀrif al-Muḥaqqiq by Shaykh Yusuf, a work that elaborate two hadiths: qalb al-mu’min ʻarsh Allāh and man ʻarafa nafsah fahuwa ʻarafa rabbah. This paper shows that from the hadith of qalb al-mu’min ʻarsh Allāh emerged the key terms such as al-qalb, al-insān al-kāmil, al-iḥāṭah, al-maʻiyyah, and conditions al-ʻārif al-muḥaqqiq borrowed from earlier Sufis such as Junayd al-Baghdadi, al-Ghazali, Ibn ʻArabi and others. However, Shaykh Yusuf’s creativity lies in his elaboration of these five key terms as the basis for the intersection of hadith and tasawwuf in the hadith man ʻarafa nafsah fahuwa ʻarafa rabbah i.e. those who know themselves, then realize that they do not exist, all that exists is Being al-Ḥaqq, so that he also proceeds to become a perfect person, al-insān al-kāmil. Para ulama nusantara telah menaruh perhatian besar terhadap hadis, tetapi suatu karya khusus yang mensyarahkan hadis-hadis bernuansa tasawuf, Syaikh Yusuf merupakan tokoh awal yang mengawalinya. Hanya saja, kajian-kajian terhadap pemikiran tasawuf Syaikh Yusuf selama ini lebih difokuskan pada tasawuf itu sendiri, kurang memperhatikan aspek hadis. Tulisan ini mendiskusikan persinggungan tasawuf dan hadis dalam Shurūṭ al-ʻĀrif al-Muḥaqqiq karya Syaikh Yusuf, sebuah karya yang mensyarahkan dua hadis: qalb al-mu’min ʻarsh Allāh dan man ʻarafa nafsah fahuwa ʻarafa rabbah. Tulisan ini merupakan kajian pustaka dimana sumber utamanya dari bahan-bahan kepustakaan. Tulisan ini menyimpulkan bahwa dari hadis qalb al-mu’min ʻarsh Allāh muncullah istilah-istilah kunci seperti al-qalb, al-insān al-kāmil, al-iḥāṭah, al-ma‘iyyah, dan syarat-syarat al-‘ārif al-muḥaqqiq yang ia pinjam dari para sufi terdahulu seperi Junayd al-Baghdadi, al-Ghazali, Ibnu ‘Arabi dan lain-lain. Hanya saja, kreatifitas Syaikh Yusuf terletak pada elaborasinya terhadap kelima istilah kunci tersebut sebagai landasan terhadap persinggungan hadis dan tasawuf pada hadis man ʻarafa nafsah fahuwa ʻarafa rabbah, yakni orang yang kenal akan dirinya, maka sadar bahwa ia tidak ada, yang ada hanyalah Wujud al-Ḥaqq, sehingga ia berproses menuju insan paripurna, al-insān al-kāmil.
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Rozprawy doktorskie na temat "ʻArabī"

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Alibhai, Shams. "The Shajarat Al-Kawn attributed to Ibn ʻArabī : an analytical study". Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60437.

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The present study aims to understand the subject matter of the Shajarat al-Kawn. In the two earlier studies of this text--both translations, the first in English and the second in French with extensive notes--the translators approach the text with specific preconceptions which influence the translations and analyses. In contrast, our approach is to focus on the persons, events and images within the text and thereby to reveal the salient issues and themes. In the analysis we are led to question the authorship of the text, specific details reveal that it may not be by Ibn 'Arabi In spite of this problem, the description of the archetypal figures Muhammad and Iblis--which has elements resembling the description of the same figures by Mansur al-Hallaj and 'Ayn al-Qudat al-Hamadhani-leads us to believe that the Shajarat al-Kawn makes an important contribution toward understanding some of the riddles on how these complex figures are viewed.
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Dhanidina, Adil S. "Experiencing Tawḥīd : ibn 'Arabī and the power of imagination". Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82699.

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This thesis will examine how the Islamic concept of tawḥid ("monotheism") was understood, and perhaps more importantly, experienced by the 12th/13th Sufi, Ibn 'Arabi (1165-1240), also known as al-Shaykh al-Akbar ("The Greatest Master"). It has been argued that tawḥid is not simply a belief but also an operation, that is to say, a continual process whereby the literal meaning of tawḥid ("asserting oneness") is upheld. This understanding of tawḥid implies a certain dualism which for Ibn 'Arabi is a reflection of the two perspectives which express God's oneness, namely, tanzih ("transcendence"), which literally means "declaring something to be pure and free of something else," and tashbih ("immanence"), of which the literal meaning is "declaring something to be similar to something else." As can be seen, tanzih and tashbih are mutually contradictory and thus present tawḥid as a paradox. However, for Ibn 'Arabi, it is essential to not ignore any one perspective in favor of the other. For him, the paradox can and must be reconciled through the power of khayal, or imagination, which alone has the ability to combine opposites and thus, bridge the gap between tanzih and tashbih , thereby allowing for the experience of tawḥid .
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Nurasiah. "Muḥyī al-Dīn Ibn al-Arabī and Sharīah". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21246.

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This thesis examines the views held by Muh&dotbelow;yi al-Din Ibn al-`Arabi on shari`ah, based for the most part on his magnum opus, al-Futuh&dotbelow;at al-Makkiyyah. It explores his attitude towards the shari`ah as practical religious law and his teachings concerning its sources and interpretation. Despite being misunderstood on account of his s&dotbelow;ufi background and his well-known criticism of the fuqaha' Ibn al-`Arabi's teaching, in fact, advocated a strict and consistent orientation to the shari`ah. This thesis shows how, on the one hand, his criticism of the jurists was due to their inability to achieve the high standards that he set for interpreting the law, and how, on the other, his s&dotbelow;ufi beliefs complemented, rather than weakened, the foundations of the shari`ah. It is clear that the principle underlying his approach to the shari`ah's application was his belief in its being a manifestation of God's mercy. He demonstrates this by pointing to the direct sources of God's law, accepting differences in legal opinion and seeking as much as possible the deeper spiritual and universal meaning of God's intentions in the law.
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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi". Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.

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This study is a comparison of the philosophical systems composed by the Indian philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE). The primary thesis found in this study is that the conceptual systems constructed by Sankara and Ibn Arabi are not perfectly new creations derived from the core of their mystical realizations. Rather, they contain fundamental pre-existing principles, concepts, and teachings that are expanded upon and placed within a systematic philosophy or theology that is intended to lead others to a state of realization. A selection of these presuppositions are extracted from within each of these thinkers’ philosophical systems and employed as structural indicators. Similarities are highlighted, yet the differences between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems, lead us to the conclusion that the two mystics inhabited different conceptual space.
iv, 195 leaves ; 29 cm
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Arnel, Iskandar. "The concept of the perfect man in the thought of Ibn 'Arabī and Muhammad Iqbal : a comparative study". Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27925.

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This thesis deals with the concept of the Perfect Man in the thought of both Ibn 'Arabi (560/1165-638/1240) and Iqbal (1877-1938). The concepts of these two figures are analytically compared by way of their views of wujud, the evolutionary process of human being, qada' and qadar, and the classifications of the Perfect Man. In Ibn 'Arabi's system, these concepts are based on wahdah al-wujud and, in Iqbal's system, on his philosophy of Khudi. Although Iqbal criticized many aspects of Ibn 'Arabi's thought, this thesis will show that their concepts of the Perfect Man are quite similar, and that Iqbal was influenced in a number of important ways by Ibn 'Arabi.
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Idrīs, Samāḥ. "Raʼīf Khūrī wa-turāth al-ʻArab". Bayrūt : Dār al-Ādāb, 1986. http://catalog.hathitrust.org/api/volumes/oclc/21938200.html.

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Musallam, Sāmī. "Ṣūrat al-ʻArab fī ṣiḥāfat Almānyā al-ittiḥādīyah". Bayrūt : Markaz Dirāsāt al-Waḥdah al-ʻArabīyah, 1985. http://catalog.hathitrust.org/api/volumes/oclc/66906654.html.

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Biʻaynī, Ḥasan Amīn. "Jabal al-ʻArab ṣafaḥāt min tārīkh al-Muwaḥḥidīn al-Durūz (1685-1927) /". Bayrūt : Manshūrāt ʻUwaydāt : Dār al-Nahār lil-Nashr, 1985. http://catalog.hathitrust.org/api/volumes/oclc/16108692.html.

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A revision of the author's Thesis (master's)--al-Jāmiʻah al-Lubnānīyah, 1982.
Title on added t.p.: Pages memorables de l'histoire de druzes en Syrie et au Liban (1685-1927). Includes bibliographical references (p. 482-489) and index.
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Wād, Ḥusayn. "al-Mutanabbī wa-al-tajribah al-jamālīyah ʻinda al-ʻArab". Bayrūt : Tūnis : al-Muʼassasah al-ʻArabīyah lil-Dirāsāt wa-al-Nashr ; Dār Saḥnūn lil-Nashr wa-al-Tawzīʻ, 1991. http://books.google.com/books?id=jk82AAAAMAAJ.

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Mahmoud, Samir. "The paradigmatic nature of the ritual prayer (Ṣalāt) in Ibn ʻArabī". Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610710.

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Książki na temat "ʻArabī"

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Karmī, Ḥasan Saʻīd. al- Hādī ilā lughat al-ʻArab: Qāmūs ʻArabī-ʻArabī. Bayrūt, Lubnān: Dār Lubnān, 1991.

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2

Karmī, Ḥasan Saʻīd. al-Hādī ilá lughat al-ʻArab: Qāmūs ʻArabī-ʻArabī. Wyd. 8. Bayrūt, Lubnān: Dār Lubnān, 1991.

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Ṭarabayh, Admā. Muʻjam al-hamzah: ʻArabī-ʻArabī. Wyd. 8. Bayrūt: Maktabat Lubnān Nāshirūn, 2000.

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Ṭarabayh, Admā. Muʻjam al-imlāʾ: ʻArabī-ʻArabī. Bayrūt: Maktabat Lubnān, Nāshirūn, 2000.

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Ṭarabayh, Admā. Muʻjam al-hamzah: ʻArabī-ʻArabī. Bayrūt: Maktabat Lubnān Nāshirūn, 2000.

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6

Fayyūmī, Aḥmad ibn Muḥammad. al- Miṣbāḥ al-munīr: Muʻjam ʻArabi-ʻArabī. Bayrūt, Lubnān: Maktabat Lubnān, 1987.

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7

Ḥatāmilah, Muḥammad ʻAbduh. Thawrat al-ʻArab: "al-Rabīʻ al-ʻArabī". Wyd. 8. ʻAmmān: Muḥammad ʻAbduh Ṭālib Ḥatāmilah, 2012.

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8

Tashrīḥ khiyānah: Al-taʼāmur al-ʻArabī-al-ʻArabī, al-ʻArabī-al-Filasṭīnī. al-Jazāʼir: Manshūrāt al-Ḥayāh, 2017.

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9

Tūnjī, Muḥammad. al-Muʻjam al-dhahabī fī al-dakhīl ʻalá al-ʻArabī: ʻArabī - ʻArabī. Wyd. 8. Bayrūt: Maktabat Lubnān Nāshirūn, 2009.

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Suwaydī, Ḥaydar. Muʻjam al-afʻāl al-mumātah: ʻArabī - ʻArabī. Wyd. 8. Bayrūt: Maktabat Lubnān Nāshirūn, 2014.

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