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Addison, Erin Heather. „Documenting Deforestation at Sidd al-Ahmar, Petra Region, Jordan“. Thesis, The University of Arizona, 2006. http://hdl.handle.net/10150/193295.
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This study documented the decline of the forests of the Petra Region of Jordan, as represented at Sidd al-Ahmar, within the Petra Archaeological Park. Biogeographical and anthropological methods were employed to explore the history of the forests. Archaeology and historical narratives provided a portrait of the study area from prehistory to the early 20th century. Aerial surveys from 1924 and 2002 were analyzed to quantify changes in forest cover. Mapping and inventory of indicator species measured short-term change between 2003 and 2006. Interviews, field observation and participant observation in the tourist industry provided a socio-cultural context for quantitative analysis and for recommendations for remediation of pressures on the remaining forest. The research documents a 58% decline in tree cover between 1924-2002, and a decline of 4.23% between 2003-2006. The conclusions question concepts such as "landscape integrity" and the usefulness of non-interventionist ideology in an historic and rapidly changing region.
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El-Ahmar, Walid Jullien Jean-François. „Robustesse de la simulation numérique du soudage TIG de structures 3D en acier 316L“. Villeurbanne : Doc'INSA, 2008. http://docinsa.insa-lyon.fr/these/pont.php?id=el-ahmar.
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Perini, Silvia. „Ceramic vessel production, use and distribution in Northern Mesopotamia and Syria during the Middle Bronze Age II (c. 1800-1600 BC) : a functional analysis of vessels from Tell Ahmar, North Syria“. Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9750.
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The aim of this research is to investigate the functions of ceramic vessels from two well-defined contexts at Tell Ahmar that have been dated to the Middle Bronze Age II (c. 1800-1600 BC). In addition, correlations between socioeconomic activities and ceramic production at a local and regional level are further investigated. Since there is no one-to-one relation between vessel type and vessel function, the research adopts a multi-dimensional approach formed by the following hierarchical investigations. Firstly, a ceramic typology for the Middle Bronze Age pottery from Tell Ahmar, the first to be undertaken, is constructed to provide a working platform for further analyses. Secondly, interpretations of vessel functions are made based on the techno-morphological implications of vessel use. Moreover, since the ceramic assemblage under investigation represents the systemic inventory of artefacts in use in the rooms at the time of the site abandonment, function of the rooms and relative associations with the composition of the ceramic room assemblage at Tell Ahmar are investigated. In addition, comparative analysis from Northern Mesopotamian and Syrian sites are used in conjunction to suggest functional activities for the defined vessel shapes at Tell Ahmar. Inferences of vessel function are finally supported by the results of ceramic residue analysis and by epigraphic and iconographic evidence of vessel use. Functional activities (i.e. transport, storage and processing) are further discussed in order to make socioeconomic inferences at both local and regional levels. This analysis indicated that one of the major activities at Tell Ahmar was associated with long-distance transport and storage, while for those shapes characterised by a perforated base, an association with beer production is suggested. At a regional level, a general similarity of vessel shapes is noted, this being stronger among the Euphrates River Valley sites than in Inner Syria or in the Khabur Valley. However, when these similarities are examined in detail, ceramic production indicates some local distinctions. These variations, which are not associated with any ancient political boundaries, may be explained in terms of local preferences and requirements that emerged within long-distance flourishing relationships established during this period.
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Yartah, Thaer. „Vie quotidienne, vie communautaire et symbolique a Tell 'Abr 3, Syrie du nord : données nouvelles et nouvelles réflexions sur l’horizon PPNA au nord du levant 10000-9000 BP“. Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20078/document.
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Tell 'Abr 3 notre sujet d’étude est un site néolithique du dixième millénaire av. J.C (Mureybétien, horizon PPNA) situé sur la rive gauche de l’Euphrate en Djézireh syrienne. Il a révélé une documentation riche sur l'architecture et l'expression symbolique, ce qui nous a permis d’imaginer un lien entre les deux aspects Ces informations et leurs interprétations ont été replacées dans le contexte plus général du PPNA au Levant nord. Ils ont été à la base de notre réflexion de la société PPNA ; vie quotidienne et vie symbolique en ont été le fil conducteur. Le site de Tell ‘Abr 3 a fourni six bâtiments pouvant répondre à la notion de bâtiment communautaire en raison de leurs dimensions, de leurs hautes qualités architecturales, de leur richesse ornementale, enfin des outils et des objets décorés retrouvés à l’intérieur. Les objets qui se trouvent dans ces bâtiments ne s’y trouvaient pas par hasard et leur rôle est déterminant pour le fonctionnement de ces espaces. En outre, les objets retrouvés sous forme de dépôts intentionnels ou abandonnés suggèrent fortement la pratique de rituels liée à la vie communautaire et symbolique à Tell 'Abr 3. Trois types de bâtiments communautaires ont été définis à partir de leurs morphologies et de leurs aménagements. Le premier, début de PPNA, est non subdivisé, à plateforme (M1a, M1b, M10b) ; le deuxième, fin Mureybétien, est subdivisé en cellules à plateforme (M3 et M10b) ; et le troisième, transition PPNA/PPNB ancien, est non subdivisé, avec des dalles ornées (B2). Les derniers Deux types seulement étaient déjà connus sur d'autres sites en Syrie du Nord tandis que le – type 1 – n’est en effet attesté que sur notre site.La présence des types des bâtiments communautaires identiques selon notre définition (morphologique et temporelle) sur un vaste zone géographique entre Mureybet au sud jusqu’à Göbekli au nord, en passant par Jerf el-Ahmar et Dja’de el-Mughara, cette répartition renforce ce que l’on savait sur l’unicité de la culture PPNA dans cette zone de la Syrie du Nord et de la Turquie du Sud.Une diversité des thèmes symboliques liée aux types de bâtiments communautaires à Tell 'Abr 3 a été révélée. Les plus fréquemment sont les représentations animalières du monde sauvages. Les thèmes récurrents sont le taureau, la panthère, le rapace, et le serpent. Les représentations humaines prennent une place importante assez explicite. Les représentations masculines sont dominantes dans les bâtiments de types 1 et 3, tandis que les représentations féminines sont dominantes dans les bâtiments de type 2. Si nous combinons l’aspect fonctionnel et l’aspect symbolique, nous constatons entre ces sites, une parenté des thèmes symboliques liée aux bâtiments de chaque type. Mais il faut noter, en même temps, une variabilité qui doit tenir aux singularités du rituel dans chaque communauté. L’ensemble de ces phénomènes s’accompagne d’une transformation du mode de vie social, aussi bien sur le plan quotidien que symbolique. Cela peut être le résultat d’une diffusion du phénomène à travers les périodes et les sociétés du PPNATell 'Abr 3 our subject of study is a Neolithic site of the tenth millennium B.C (Mureybetien, horizon PPNA) which is located on the left bank of the Euphrates in Syrian Jezirah. This site reveals a rich documentation in architecture and symbolic expression. This information and their interpretations were placed back in the more general context of the PPNA in the Northern Levant. They have been the basis of our reflection of PPNA society; the guiding principle was symbolic and daily life.The site of Tell ' Abr 3 has provided six buildings characterize the concept of communal building due to their sizes, their high architectural qualities, their richness in ornamental, and finally the decorated objects and tools founded inside. The objects that are located in these buildings were not by chance and their role is crucial for the functioning of these spaces. Furthermore, the objects found in the form of intentional deposits or abandoned strongly suggest the practice of rituals related to communal and symbolic life to Tell ' Abr 3.Three types of communal buildings have been defined from their morphologies and arrangements. The first, beginning of PPNA, is not subdivided with platform (M1a, M1b, M10b); the second, finale Mureybetien, is divided into cells with platform (M3 and M10b); and the third one, transition PPNA/PPNB, is not subdivided, with ornate slabs (B2). The last two types were already known on other sites in northern Syria while - type 1 - is indeed attested only on our site.The presence of types of identical communal buildings according to our definition (morphological and temporal) over a large geographical area from Mureybet in the South to Göbekli to the North, passing through Jerf el-Ahmar and Dja'de el-Mughara, This distribution reinforces what was known about the uniqueness of the PPNA culture in this area of southern Turkey and Northern Syria. A variety of symbolic themes related to the types of communal buildings were revealed in Tell ' Abr 3. Most frequently, the representations of wild animals. Recurring themes are the bull, the panther, the eagle and snake. Human representations take a strong and important place. The male representations are dominant in buildings of types 1 and 3, while women's representations are dominant in buildings of type 2.When we matched between the functional and symbolic aspects of these three types of buildings, we establish a liaison in symbolic themes that gather between all these sites. But we have to mention that although each community had its own singularity in ritual. All these phenomena lead to a transformation in social lifestyle, in its both sides quotidian and symbolic. This transformation might be the result of the phenomena diffusion during the periods between societies in PPNA
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Galazzo, Daniela. „Recherches sur la statuaire et les monuments en quartzite en Égypte au Nouvel Empire (XVIIIe - XIXe dynasties)“. Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040142.
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Basée sur un vaste corpus d’œuvres en quartzite, axé sur la statuaire mais prenant aussi en compte d’autres types de monuments, l’étude vise à examiner l’utilisation de cette pierre dure par les anciens Égyptiens au Nouvel Empire, sous les XVIIIe et XIXe dynasties. Correspondant à du grès silicifié, le quartzite a été extrait du Gebel el-Ahmar au nord et des carrières d’Assouan au sud. Après avoir évoqué les caractéristiques géologiques du quartzite et sa désignation dans les anciens textes égyptiens, l’étude traite du travail dans les carrières du point de vue de son organisation et de ses aspects techniques (méthodes d’extraction, outils employés, ébauches in situ), avant d’envisager la question du transport et de la finition dans les ateliers de sculpteurs. La seconde partie, introduite par un chapitre sur l’usage du quartzite avant le Nouvel Empire, est consacrée à l’examen des œuvres du corpus replacées dans leur contexte : il permet de mettre en évidence l’essor de ce matériau au cours de la XVIIIe dynastie, avec une utilisation majeure sous les règnes d’Amenhotep III et d’Akhénaton, fortement marqués par les conceptions solaires, et un nouveau regain sous Séthi Ier, notamment à Héliopolis, et sous Ramsès II qui a cherché à imiter son prédécesseur Amenhotep III. La symbolique solaire du quartzite, due à sa couleur rouge et à l’origine mythique du Gebel el-Ahmar, explique en grande partie son emploi dans les monuments royaux et divins et en fait une pierre de prestige, presque exclusivement réservée à l’élite. Les résultats d’analyses scientifiques menées sur des objets en quartzite du musée du Louvre sont annexés au travailBased on a large corpus of works made of quartzite, centred on statuary but also taking into account other types of monuments, the present study is a review of this hard stone use by the ancient Egyptians during New Kingdom, mainly 18th and 19th dynasties. Quartzite or silicified sandstone was extracted from Gebel el-Ahmar quarries in the North and from Aswan quarries in the South. Having mentioned the geologic characteristics of quartzite and its name in the ancient Egyptian texts, the study deals with the work in the quarries (organization and technical aspects like extraction technologies, tools, rough or unfinished pieces found in situ) and the transport of the stone from the quarry to the workshop. The second part of the research, introduced by a chapter on quartzite use before New Kingdom, is dedicated to the monuments of the catalogue put in their context : their examination reveals the significant development of this material during the 18th dynasty, with a peak under the reigns of Amenhotep III and Akhenaton, heavily influenced by solar beliefs, and a revival under Seti Ist (especially in Heliopolis) and Ramesses II, who wanted to emulate his predecessor Amenhotep III. The use of quartzite in royal and divine monuments might be explained by its solar symbolism, due to the red colour of the stone and the mythical origin of the Gebel el-Ahmar : it is the reason why this high-value stone is almost exclusively reserved for the Egyptian elite. An appendix containing the results from scientific analysis conducted on some quartzite objects kept in the Louvre Museum completes the study
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Klesly, Ghias. „L' histoire de l'agriculture et de l'économie végétale au Levant du nord : approche carpiologique, études comparatives de trois sites du moyen Euphrate : Jerf al-Ahmar (PPNA Mureybitien), Dja'dé (PPNB ancien) et Tell Shioukh Faouqâni (bronze, fer, romain et islamique)“. Paris 1, 2004. http://www.theses.fr/2004PA010568.
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La zone levantine et la région du Moyen Euphrate en particulier, ont connu, durant les périodes préhistoriques et historiques, un développement culturel et économique important dont témoignent les nombreuses données recueillies par les fouilles archéologiques. Dans ce travail, des restes botaniques (fruits et graines, pour la plupart carbonisés) provenant de trois sites localisés sur le Moyen Euphrate ont fait l'objet d'une étude archéobotanique. Il s'agit de Jerf al-Ahmar et Dja'dé de la période néolithique et de Tell Shioukh Faouquâni, daté de l'Age du Bronze à l'époque islamique. A partir de nos résultats, nous proposons une synthèse sur la relation entre les sociétés et leur économie de subsistance, basée principalement sur les récoltes céréalières. La diversité des vestiges et des contextes permet des interprétations paléoethnobotaniques concernant les plantes cultivées et adventices ainsi que leur exploitation pour l'alimentation humaine, le fourrage, l'artisanat (plantes textiles et tinctoriales) et le combustible. Les résultats de Tell Shioukh Faouquâni, nous permettent également d'obtenir des informations sur les plantes ayant pu faire l'objet d'échanges. Sur ce site nous avons pu mettre en évidence la prédominance de l'orge vêtue à deux rangs (Hordeum vu/gare var. Distichum), la céréale la plus adaptée au climat semi-aride de la région. A travers les exemples de Jerfal-Ahmar et Dja'dé, la carpologique montre que l'orge était également la céréale la plus exploitée durant la période néolithique, suivie de l'engrain/ seigle et l'amidonnier. Ces céréales présentent ici une morphologie sauvage. Une étude comparative des plantes adventices de ces sites et de Tell Shioukh Faouquâni montre qu'une agriculture céréalière pré-domestique a pu être pratiquée à Jerfal-Ahmar et à Dja'dé. D'autres espèces identifiées par notre étude sont la lentille, l'ers, le petit pois et la gesse. Parmi les fruits consommés nous trouvons la pistache orientale, la figue et le raisin. Enfin, une approche méthodologique et morphométrique traite du problème de la distinction entre la vigne sauvage et la vigne domestique.
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Jackson, Bonner Michael Richard. „An historiographical study of Abu Hanifa Ahmad ibn Dawud ibn Wanand al-Dinawari's Kitab al-Ahbar al-Tiwal (especially of that part dealing with the Sasanian kings)“. Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:36f7c6b5-f9f2-44cd-83e6-2a4eaa7f4559.
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This thesis is a study of the pre-Islamic passages of Abū Ḥanīfa Aḥmad ibn Dāwūd ibn Wanand Dīnawarī's Kitāb al-Aḫbār al-Ṭiwāl. This is to say that it stops at the beginning of the Arab conquest of Iran. It is intended for scholars of Late Antiquity. Special emphasis is placed on Dīnawarī's exposition of the rule of the Sasanian dynasty and questions relating to the mysterious Ḫudāynāma tradition which are intimately connected with it. Beginning with a discussion of Dīnawarī and his work, the thesis moves into a discussion of indigenous Iranian historiography. Speculation on the sources of Kitāb al-Aḫbār al-Ṭiwāl follows, and the historiographical investigation of the most substantial portion of Kitāb al-Aḫbār al-Ṭiwāl's notices on the Sasanian dynasty comes next. The conclusion summarises the findings of the thesis. The final section (an appendix) is a translation of the relevant part of Kitāb al-Aḫbār al-Ṭiwāl running from the beginning of that text to the reign of Šīrūya. This thesis was written with one main question in mind: what does Dīnawarī's Kitāb al-Aḫbār al-Ṭiwāl have to say about pre-Islamic Iranian history? A host of other questions arose immediately: who was Dīnawarī; when did he live; what did he do; how was his work perceived by others; where did Dīnawarī get his information and how did he present it; is Dīnawarī's information reliable? These questions are addressed one by one in my thesis.
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Chohan, Tariq. „Al-Mahdi - Gestalt och budskap : En litteraturstudie jämförande sudanesisk Mahdi och indisk Mahdi inom islam“. Thesis, Högskolan Dalarna, Religionsvetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:du-11957.
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Followers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today. The result shows that the Sudanese Mahdi Muhammad Ahmad claimed hisMahdiship in the year 1881. He became a political leader in a time when Sudan was under the rule of a colonial power. Hetook advantage of the religion for personal purposes and tried to liberate his native country Sudan. The contemporaryMuslim clergy criticized him for his claim because the content of the Hadith traditions did not support his claim ofMahdiship. He maintained his sole right for the interpretation of religion and of the laws of Sharia. He made changes even inthe chief pillars of Islam by asserting that Jehad with sword was more imperative than the pilgrimage journey to Mecca. Heasserted that the Prophet Muhammad himself had entrusted him to launch the holy war against the non-believers. He hadimmense ambitions which were never fulfilled since he suddenly died four years after his claim for Mahdiship, in June 1885.This day his followers are organized as a political party in Sudan with a modest roll in the Sudanese politics. The IndianMahdi Mirza Ghulam Ahmad claimed in 1889 to be Mahdi, Mujaddid, Muhaddas, Messiah and a Prophet at a time of socialand political peace, though Islam as a religion was firmly pushed by the Hindu and Christian missionaries. He had no politicalambitions at all and was utterly loyal to the British colonial power. His mission was to crush the Cross and to demonstrateIslam’s excellence over all the religions of the world through overwhelming arguments. He proclaimed that Jesus was humanand a Prophet and not the son of God. Jesus survived from the cross and died a natural death after he had lived for manyyears. Ahmad claimed that God had commanded him to put stop to the religious wars. The contemporary Muslim clergyblamed him for being an imposter, melancholic and hypochondriac who had self invented the divine revelations. He died year1908, nineteen years after his claim and the communion he found is established today in more than hundred countries of theworld. Reasons for the breakdown of mission of the Sudanese Mahdi were that his objectives were political and he challengedthe colonial power with the sword. Another decisive factor was his sudden death merely four years after the beginning of hismission. Reasons for the success of Indian Mahdi were that his objectives were purely religious and he was wholly loyal to theforeign government. He survived nineteen years after the beginning of his mission which made it possible for him to create acommunion based on solid grounds. His followers continued on the same path and never engaged in local politics where everthey lived. For further studies it will be of great interest to study the life of Mirza Ghulam Ahmad and objectively examine thearguments he presented in support of his divine appointment. Furthermore it is enriching to study the organization andactivities of the Ahmadiyya Muslim community to explore if they are in accordance with the basic principles of Ahmad.
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Mathapati, R. G. „Abbas, an island /“. Agra (India) : Current Publications, 2006. http://catalogue.bnf.fr/ark:/12148/cb413320696.
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Mahmoud, Ahmad Abdulkadir, und P. J. L. Frankl. „Kiswahili: a poem by Mahmoud Ahmad Abdulkadir, to which is appended a list of the poet’s compositions in verse“. Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-137405.
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Ustadh Mau ni jina la hirimu la Mahmoud Ahmad Abdulkadir. Ni muAmu halisi: ni mzaliwa wa Amu, alikuwa mwanafunzi kule, na leo ni miongoni mwa viongozi wa dini wa Amu. Pia ni mfadhili wa miradi mingi. Umaarufu wake umeeneya kwa sababu ya vipaji vyake vya ushairi. Utungaji wa Kiswahili ni mfano mmoja katika vipaji hivi. Mashairi haya, alioandika kwa herufi za kiArabu, yanatafautisha hali ya kiSwahili ilivyokuwa zamani na ilivyo sasa. Ustadh Mau analalamika kukhusu hali ya lugha hii, hasa katika sehemu za uSwahili wa kaskazini. Katika wakati ujao kiSwahili kitakuwa hali gani?
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Ibrahim, Ahmad [Verfasser], Ahmad-Reza [Akademischer Betreuer] Sadeghi und Gene [Akademischer Betreuer] Tsudik. „Securing Embedded Networks Through Secure Collective Attestation / Ahmad Ibrahim ; Ahmad-Reza Sadeghi, Gene Tsudik“. Darmstadt : Universitäts- und Landesbibliothek Darmstadt, 2019. http://d-nb.info/1190818868/34.
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Santos, Juliana Mattos dos. „Stirring up the Jameson/Ahmad debate“. reponame:Repositório Institucional da UFSC, 2013. https://repositorio.ufsc.br/xmlui/handle/123456789/123100.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Comunicação e Expressão, Programa de Pós-Graduação em Inglês: Estudos Linguísticos e Literários, Florianópolis, 2013.Made available in DSpace on 2014-08-06T17:47:43Z (GMT). No. of bitstreams: 1 325671.pdf: 840751 bytes, checksum: e034126db241d5e0bceb9f51c02b1064 (MD5) Previous issue date: 2013
Abstract : The main argument of this thesis is that the Jameson/Ahmad debate-articulated mainly around the universalism/particularism discussion-can be read from a cultural realist perspective, and that such a reading provides new possibilities for political engagement in postmodernism. The responses to the Jameson/Ahmad debate throughout the years have developed from an initial resistance to Jameson's conceptions-as they were seen as rigid concepts that endorsed macroconstructs-progressively towards an opening up for their polysemic potential, in particular in regards to the concept of "national allegory." With this research I seek to advance the debate a step further in this direction, suggesting that it is both possible and proficuous to read the debate through cultural realist lens, that is, considering the reality effects of macroconstructs. Such employment of the macroconstruct, then, far from endorsing it, constitutes the possibility for a political engagement with these reality effects.
O argumento central desta dissertação é de que o debate entre Jameson e Ahmad - articulado principalmente em termos da discussão universalismo/particularismo - pode ser lido a partir da perspectiva do realismo cultural, e que essa leitura proposta permite que emerjam novas possibilidades de engajamento político no pós-modernismo. As reações ao debate entre Jameson e Ahmad ao longo dos anos partiram de uma resistência inicial à proposta de Jameson - conforme seus conceitos foram inicialmente interpretados como estruturas rígidas que endossavam macroconstruções - progressivamente em direção a uma abertura para uma potencial polissemia desses conceitos, em especial em relação ao conceito de "alegoria nacional". Busco com esta pesquisa levar o debate um passo adiante nessa direção, sugerindo tanto a possibilidade quanto a proficuidade de se ler o debate através da perspectiva do realismo cultural, isso é, considerando os efeitos reais das macroconstruções. O emprego das macroconstruções, portanto, longe de as endossarem, constitui a possibilidade de um engajamento político com seus efeitos reais.
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Afuni, Ahmad [Verfasser]. „Monotonicity for some geometric flows / Ahmad Afuni“. Berlin : Freie Universität Berlin, 2015. http://d-nb.info/1067442251/34.
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Ahmad, Javed [Verfasser]. „Nichtklassische Rutheniumhydridkomplexe in Wasserstofftransfer-Reaktionen / Javed Ahmad“. Aachen : Hochschulbibliothek der Rheinisch-Westfälischen Technischen Hochschule Aachen, 2012. http://d-nb.info/1028925921/34.
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Doustdar, Haghighi Mohammad. „The religious thought of Ahmad Kasravi Tabrizi“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ43858.pdf.
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Ndiaye, Alioume. „Les Qaṣīdat de Šayẖ Ahmad Muhammad Bamba“. Paris, EPHE, 2009. http://www.theses.fr/2009EPHE5022.
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Šayẖ Bamba est né en 1272 de l'Hégire, 1855 de l'Ere chrétienne à Mbacké-Kadior (Cayor), au Sénégal, selon le chroniqueur Muhammad Lamin Diop. Il est mort en 1927 à Diourbel. Šayẖ Bamba a écrit des Qaṣīdat, au nombre de 2280. Il chante ses poèmes à la gloire et les louanges de Dieu. "Il faut craindre Allah et l'aimer !" dit-il. Dans ses poèmes, il fait le panégyrique du Prophète et demande des bénédictions pour lui, sa famille et ses compagnons. Le Grand Marabout rappelle les cinq pilliers de l'Islam, insiste sur la Loi et la Prière, et n'oublie pas de préciser la voie Ṣūfī et la Morale. Šayẖ Bamba parle aussi des Anges avec respect et des Ǧinn avec méfiance. Le fondateur de Touba enseigne la grammaire par des exemples simples dans sa poésie. Il recommande le Ḏikr qu'il définit comme la conscience de l'existence et du regard d'Allah, et conseille le savoir et l'action. Mais l'action ne doit pas nuire à l'adoration de Dieu pour lui. Elle doit suivre le savoir, comme dit al-Baṣrī : "Le savoir est l'Imam de l'action, et l'action doit le suivre"Šayẖ Bamba was born in Senegal (Mbacké Kadior) in 1272 in the Hegira (1855) in point of view of chronical Muhammad Lamin Diop. He died at Diourbel in the Baol country in 1927. He was taught by Saër Mati, Mamdou Bousso, Mbella War, Tafsir Mbacké Demba, Muhtār al-Kuntī, and Samba Toucouleur. He was writeen 2280 Qașīdat in which he is singing God's glroy, God's praises, and he is doing the panegiric of the Prophet. He does not forget the five pillars of Islam. He talks about the Law and Price, and does not forget the Way of the Ṣūfī and the Morality. Šayẖ Bamba talks with respect about Angels, and with suspicion about the Ǧinn. He teaches grammar in his Qaṣīdat by simple exemples. Šayẖ Bamba advises the Ḏikr that he defines like conscience of existence and God's look. He advises knowledge and action. "Don't act without knowledge" he said
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Aziz, El Houssine, und Aḥmad al Maǧǧāṭī. „Ahmad al Maggati poète d'avant-garde marocain“. Aix-Marseille 1, 1988. http://www.theses.fr/1988AIX10009.
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Etre d'avant-garde, dans la conception de l'intellectuel arabe, implique l'engagement. Cette position se traduit, particulierement dans la poesie, par la recherche du nouveau. Al maggati est pour la poesie marocaine d'expression arabe un element representatif de ce mouvement. Notre demarche dans l'etude de sa poesie releve d'une methodologie simple qui se veut en contact intime avec le texte : elle le percoit comme un message a decoder, le met en situation de parole et l'ecoute pour mieux approcher les sources de sa poesie. Le texte n'est pas toujours clair : discours explicite et discours implicite s'entremelent. Le premier laisse voir une evolution qui debute dans l'enthousiasme et finit dans la desillusion et la tentation du silence. Le second recele une angoisse metaphysique et un doute systematique. L'ecriture poetique chez al maggati repose sur l'image. Son examen permet de constater une evolution en deux periodes : la premiere est descriptive : le vers, unite reguliere, y determine l'etendue de l'image ; la deuxieme est expansive, caracterisee par la liberation du vers et par un emploi plus generalise du symbole, du mythe et d'autres procedes suggestifs. L'aspect prosodique participe a un mouvement d'ensemble puisant son dynamisme dans une vision du monde deneutralisante selon laquelle les elements du poeme sont lies par des rapports dialectiques. Les mots sont combines en correlation avec le sens et le rythme, en vue de produire une construction efficiente et suggestive. Malgre ses audaces, le poete ne sacrifiera jamais les principes fondamentaux de la prosodie arabe tels qu'al khalil les avait degages. L'essentiel a ete pour cette etude d'etre le plus possible proche du texte. Aussi un appendice a t'il ete prevu pour contenir le corpus et sa version francaise.
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Ahmad, Ali Ahmad [Verfasser], und Michael [Akademischer Betreuer] Hinze. „Optimal control of semilinear elliptic PDEs with state constraints - numerical analysis and implementation / Ahmad Ahmad Ali ; Betreuer: Michael Hinze“. Hamburg : Staats- und Universitätsbibliothek Hamburg, 2017. http://d-nb.info/1137323736/34.
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Ahmad, Ali Ahmad Verfasser], und Michael [Akademischer Betreuer] [Hinze. „Optimal control of semilinear elliptic PDEs with state constraints - numerical analysis and implementation / Ahmad Ahmad Ali ; Betreuer: Michael Hinze“. Hamburg : Staats- und Universitätsbibliothek Hamburg, 2017. http://nbn-resolving.de/urn:nbn:de:gbv:18-86259.
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Ahmad, Ishaq [Verfasser]. „Beneficiation of Bauxite by Washing Processes / Ishaq Ahmad“. München : Verlag Dr. Hut, 2012. http://d-nb.info/1020298588/34.
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21
Chattopadhyay, Suchetana. „Muzaffar Ahmad, Calcutta, and socialist politics, 1913-1929“. Thesis, SOAS, University of London, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.413698.
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Ahmad, Ahmad Mousa Abdelazeem [Verfasser], und Hans Jürgen [Akademischer Betreuer] Heringer. „Politischer Wortschatz: Eine empirische Studie (mit kontrastiven Elementen deutsch : arabisch und didaktischen Anwendungen) / Ahmad Mousa Abdelazeem Ahmad. Betreuer: Hans Jürgen Heringer“. Augsburg : Universität Augsburg, 2015. http://d-nb.info/1079140816/34.
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Ahmad, Ahmad Mousa Abdelazeem Verfasser], und Hans Jürgen [Akademischer Betreuer] [Heringer. „Politischer Wortschatz: Eine empirische Studie (mit kontrastiven Elementen deutsch : arabisch und didaktischen Anwendungen) / Ahmad Mousa Abdelazeem Ahmad. Betreuer: Hans Jürgen Heringer“. Augsburg : Universität Augsburg, 2015. http://nbn-resolving.de/urn:nbn:de:bvb:384-opus4-32907.
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Shakeri, Ahmad. „Le discours du retour dans l'oeuvre de Djalâl Âl Ahmad“. Thesis, Limoges, 2015. http://www.theses.fr/2015LIMO0091.
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Situé dans une période de l’entre-deux, entre l’héritage du XIXe et le renouveau du XXe, la pensée et la création littéraire de Djalâl Âl Ahmad (1923-1969), trouvent leurs sources intérieures et extérieures dans un monde paradoxal. Cette recherche a pour objectif principal, à travers l’étude de la question de l’« Autre » dans L’Occidentalite, d’étudier le processus de création d'un «discours du retour», de différents points de vue. Le discours d’Âl Ahmad va à la rencontre de l’«Autre», cherche à se comprendre soi-même et à se connaître au travers de l’altérité, influencé et inspiré par une expérience occidentale, tout en restant authentique. Âl Ahmad est le premier traducteur d’André Gide (1860-1951) en Persane. Ses traductions de Camus, Sartre, Ionesco et ses lectures d'autres auteurs comme Said et Céline, influencent son écriture qui s’inscrit dans la ligne des écrivains de l’avant-garde iraniennes. Âl Ahmad, souvent inspiré de Gide, est à la recherche d’une manière de dire la coexistence entre la tradition et la modernité. C’est dans le cadre de cette dualité que s'élabore un discours du retour dans le contexte iranien, et, d’une manière consciente ou inconsciente, dans les œuvres d’Âl Ahmad. Se soumettre à la modernité est une attitude qui trouve aussi son origine dans l’écriture autobiographique. L’emploi du «Je» créant un espace de jeu pour l’écrivain et permettant de cacher sa personne réelle, cause une sorte d'aller et retour entre intérieur et extérieur. L'espace entre ces retours est le champ de bataille d'une guerre culturelle entre la tradition et la modernité, l’intellectualité et la religiosité de l’homme oriental. L’impact du retour dans l’acte d’énonciation y crée des métaphores de retour. Les réflexions autobiographiques nous conduisent à comprendre ce monde de l’entre-deux qu'est l'Iran d'alors, avec ses retours perpétuels vers le passé, puis du futur vers les origines, avec en conséquence une perte de soi qui est le signe d'une crise d’identité. Le «Retour en soi» est une métaphore de l’identité perdue et du désir de connaître l’Autre dans le monde moderne. Retour vers une temporalité historique et récupération d’un espace de jeu, les œuvres de Djalâl Âl Ahmad cultivent une vision au sein de laquelle le discours sur les origines occupe une place centrale et l’écriture occidentale est un moyen pour comprendre autruiSituated in an in-between period, between the 19th century's heritage and the 20th century's renewal, the thought and literary creation of Jalal Al Ahmad(1923-1969) find both their internal and external sources in a paradoxical world. The main objective of the present study is to shed light on the notion of the «Other» in his book Occidentosis, and to analyse the formation of a «return discourse» in his work from different perspectives. Al Ahmad’s discourse meets the notion of «other» and tries to understand and to know himself through it. This idea is influenced and inspired by a Western experience, which enriched his unique understanding of self. Al Ahmad is the first translator of Andre Gide (1860-1951) to Persian. His translations of Camus, Sartre, Ionesco and his readings of other authors, such as Said and Céline, influence his style of writing and consequently, the Iranian avant-garde writing wave. Inspired by Gide, in Al Ahmad’s works, tradition and modernity coexist. It is through this duality that, either consciously or unconsciously, the return discourse probes into the Iranian context, in the works of Al Ahmad. Submission to modernity is also an attitude that is rooted in autobiographical writing. By the use of «I», a writer may create a game space to hide his real character; it leads to a kind of round trip between inside and outside. The space between these returns is the battlefield of a cultural war between tradition and modernity, as well as between the intellectuality and the religiosity of an oriental person. The impact of the return in the act of enunciation creates metaphors of return. Autobiographical reflections lead us to get an insight into Iran as an in-between, with the interrupt return towards the past and from the future to the origins, with consequent loss of self that is the sign of an identity crisis. The « return to the self » is a metaphor for the lost identity and the desire to know the other in the modern world. Returning to an historical temporality and recovering a game space, the works of Jalal Al Ahmad cultivate a vision in which the discourse about the origins is at the center and Western writing is a way to understand others
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Nasir, Ahmad Kamal [Verfasser]. „Cooperative simultaneous localization and mapping framework / Ahmad Kamal Nasir“. Siegen : Universitätsbibliothek der Universität Siegen, 2014. http://d-nb.info/1048470091/34.
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Pishehvari, Ahmad [Verfasser]. „Radar-based Self-localization for Autonomous Vehicles / Ahmad Pishehvari“. Düren : Shaker, 2021. http://d-nb.info/1229779639/34.
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Ahmad, Faiz [Verfasser]. „The Search for Deconjugating Enzymes of FAT10 / Faiz Ahmad“. Konstanz : Bibliothek der Universität Konstanz, 2016. http://d-nb.info/1159513368/34.
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28
Xue, Bing, und 薛冰. „Symbiotic street: stray cattle andcittizens [i. e. citizens] on streets of Ahmedabad“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B5070803X.
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Siddiqui, Ali Gibran. „The Sufi ¿¿¿¿¿¿arīqa as an Exchange Network: The A¿¿¿¿¿¿rārīs in Timūrid Central Asia“. The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338309336.
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Ahmad, Junaid Jameel [Verfasser]. „Secure Computing with the MPEG RVC Framework / Junaid Jameel Ahmad“. Konstanz : Bibliothek der Universität Konstanz, 2012. http://d-nb.info/1031879951/34.
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Twakkal, Abd Alfatah. „Ka'b al-Ahbar and the Isra'iliyyat in the Tafsir literature“. Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=18763.
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This thesis seeks to analyse several traditions found in the tafsir works of Ibn Kathir and al-Tabari that relate to Ka'b al-Ahbar and the isra'iliyyat. The purpose of the study is to examine how Ka'b al-Ahbar, an early Jewish convert to Islam, was viewed by his contemporaries, most significantly the Companions of the Prophet Muhammad, while considering the complex relationship that exists between Ka'b, the isra'iliyyat and those Companions most famous for narrating them. By examining the relationship between Ka'b and the Companions, including those who were not known to narrate isra'iliyyat, this study will also serve to establish a guideline of what can possibly be attributed to the former regarding his character, sincerity and trustworthiness from his contemporaries, thereby providing a sounder basis for accepting or rejecting critical traits or descriptors that were subsequently ascribed to him by later scholars, especially during the 20th century. Finally, this thesis aims to demonstrate the various factors that need to be taken into account when analyzing those traditions involving Ka'b and/or his sayings as found in the tafsir texts, factors that should equally be considered when approaching such traditions as found in other genres of Islamic literature.Cette thèse a pour objet d'analyser un certain nombre de traditions reliées à Ka'b al-Ahbar et aux isra'iliyyat que l'on retrouve dans les ouvrages de tafsir d'Ibn Kathir et d'al-Tabari. Le but de cette étude est d'examiner comment Ka'b al-Ahbar, un des premiers juifs convertis à l'islam, était perçu par ses contemporains notamment les Compagnons du Prophète Muhammad, tout en considérant la relation complexe existant entre Ka'b, les isra'iliyyat et les Compagnons les mieux connus pour avoir relaté ces traditions. En examinant la relation entre Ka'b et les Compagnons, incluant ceux qui n'étaient pas connus pour avoir relaté des isra'iliyyat, cette étude servira aussi d'indication de ce que l'on peut dire de Ka'b relatif à son caractère, sa sincérité et son honnêteté par l'intermédiaire de ces contemporains. Ce travail fournira aux chercheurs une base plus solide permettant d'accepter ou de rejeter des descriptions ou des traits critiques lui ayant été attribués par des savants plus récents, surtout durant le 20e siècle. Enfin, cette thèse cherche à démontrer les divers facteurs qui doivent être pris en compte dans l'analyse des traditions ayant trait à Ka'b et/ou ses dires qui se trouvent dans les textes de tafsir, facteurs devant également être considérés lorsque l'on aborde de telles traditions dans d'autres genres littéraires islamiques.
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Minhaji, Akh. „Ahmad Hassan and Islamic legal reform in Indonesia (1887-1958)“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30339.pdf.
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Hussain, Ahmad Fawzi [Verfasser]. „Specific delivery of therapeutic agents against cancers / Ahmad Fawzi Hussain“. Aachen : Hochschulbibliothek der Rheinisch-Westfälischen Technischen Hochschule Aachen, 2012. http://d-nb.info/1029525994/34.
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34
Hassan, Mohammad Ahmad [Verfasser]. „Accuracy of pulse oximetry during neonatal resuscitation / Mohammad Ahmad Hassan“. Ulm : Universität Ulm, 2017. http://d-nb.info/1128728710/34.
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35
Al, Marashli Ahmad [Verfasser]. „High linearity Sigma-Delta-enhanced SAR ADCs / Ahmad Al Marashli“. Ulm : Universität Ulm, 2019. http://d-nb.info/1188320947/34.
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Adam, Ahmad Y. [Verfasser]. „Theoretical Molecular Spectroscopy of the Methyl Radical / Ahmad Y. Adam“. Wuppertal : Universitätsbibliothek Wuppertal, 2019. http://d-nb.info/1194581242/34.
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Shaaban, Ahmad [Verfasser]. „Entwicklung und Optimierung von Hybridmaterialien für lokale Wärmeentwicklung / Ahmad Shaaban“. München : Verlag Dr. Hut, 2019. http://d-nb.info/1198542578/34.
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Khan, Adil H. „Mirza Ghulam Ahmad and the construction of the Ahmadiyya identity“. Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/29299/.
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The presence of Jama'at-i Ahmadiyya has reinvigorated the debate on Islamic orthodoxy in South Asia's Muslim mainstream. Assessing Mirza Ghulam Ahmad's career has been made difficult by the polarized nature of the questions surrounding his reputation, which oscillate between messianic saviour and antichrist, where one extreme represents pristine orthodoxy and the other represents a perverse infidelity beyond the pale of Islam. The pre-eminence of Mirza Ghulam Ahmad over his disciples, the esoteric ambiguity of his spiritual claims, the emphasis that he placed on internal and external reform, and the exclusivity of his early community of followers are all indicative of a medieval Sufi order. However, the advent of modernity and the politics of colonial subjugation influenced and shaped the development of an unexpected Ahmadi identity which evolved in an increasingly globalized world. The Ahmadi identity is not wholly based on Mirza Ghulam Ahmad's controversial claims, but is also a result of the socio-political context of the early twentieth century South Asian environment from which it emerged. British rule in India initiated a reassessment of Muslim institutions and an evaluation of Muslim political autonomy leading up to the partition. Jama'at-i Ahmadiyya's involvement in major political crises, such as the conflict in Kashmir, the partition of India itself, and the Punjab disturbances of 1953, gradually led to the politicization of Ahmadi Islam. As the notion of Ahmadiyyat became increasingly politicized, the formation of the Ahmadi identity evolved, and the dichotomy between Ahmadiyyat and Islam widened. This study traces the development of the Ahmadiyya identity from its Sufi style beginnings to a formalized construct that has the potential of shedding its Islamic origins altogether. As this process progresses, Ahmadiyyat may develop into a unique religious movement with a distinct religious identity that is separate from Islam.
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Ali, Mohamed Toibibou. „Ahmad Qamardine (1895-1974) : un intellectuel comorien et ses réseaux“. Paris 7, 2010. http://www.theses.fr/2010PA070007.
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En 1921, Ahmad Qamardine s'installa à Tananarive où il fut nommé traducteur interprète du Gouvernement général, après avoir occupé un poste de secrétaire greffier aux Comores. Cet intellectuel au service de la France dans la Grande île devint journaliste et sous-gouverneur chargé des affaires musulmanes. Profondément attaché à son archipel, Qamardine voulut profiter de son statut de lettré musulman très respecté et de fonctionnaire colonial pour améliorer les conditions de vie de ses compatriotes de Madagascar, promouvoir la culture, l'enseignement islamique et officielle dans l'archipel tout en sollicitant à l'administration, la reconnaissance d'un véritable statut pour les Comores. Après sa retraite en 1960, il rentre définitivement aux Comores où il suscita une prise de conscience collective sur l'identité nationale, le patriotisme et l'indépendance sous l'autonomie interne. Ses idées sont appuyées par le Président Said Mohamed Cheikh qui le recrute comme Attaché de cabinetIn 1921, after having occupied the post of legal secretary in the Comoros, Ahmad Qamardine settled in Tananarive where he was named interpreter translater to the Gouvernement general of Madagascar. This intellectual at the service of France on the big island became a journalist and sous-gouverneur in charge of Islamic Affairs. Deeply attached to his islands, Qamardine wanted to take advantage of his status as a highly respected Islamic scholar and colonial civil servant to improve the living conditions of his compatriots in Madagascar, promote their culture, and the Islamic and formal education in the islands, while at the same time pressing the administration to accord a distinct status to the Comoros. After his retirement in 1960, he returned to the Comoros for good, where he generated a collective awareness of national identity, patriotism and independence in the context of internal self-government. His ideas were viewed favourably by the president, Said Mohamed Cheikh, who employed him as a cabinet attaché
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AlMarashli, Ahmad [Verfasser]. „High linearity Sigma-Delta-enhanced SAR ADCs / Ahmad Al Marashli“. Ulm : Universität Ulm, 2019. http://d-nb.info/1188320947/34.
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Ahmad, Ahmad [Verfasser], Ivo W. [Akademischer Betreuer] Rangelow, Stefanie [Gutachter] Gutschmidt und Teodor [Gutachter] Gotszalk. „Realisierung der Steuerungs-/Regelungsalgorithmen mittels FPGA für ein hochauflösendes und schnelles Rasterkraftmikroskop mit aktivem Cantilever / Ahmad Ahmad ; Gutachter: Stefanie Gutschmidt, Teodor Gotszalk ; Betreuer: Ivo W. Rangelow“. Ilmenau : TU Ilmenau, 2018. http://d-nb.info/1194029396/34.
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Moualla, Mohammad Ahmad [Verfasser], Ralph [Akademischer Betreuer] Neuhäuser und Rolf [Akademischer Betreuer] Chini. „Variabilität der Plejadensterne / Mohammad Ahmad Moualla. Gutachter: Ralph Neuhäuser ; Rolf Chini“. Jena : Thüringer Universitäts- und Landesbibliothek Jena, 2012. http://d-nb.info/1018653031/34.
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Izzo, Ahmad [Verfasser]. „Die syrische Gesellschaft in den Filmen von Omar Amiralay / Ahmad Izzo“. Mainz : Universitätsbibliothek Mainz, 2017. http://d-nb.info/1125975326/34.
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Ahmad, Naddaf Aisha [Verfasser], und Hans-Jörg [Akademischer Betreuer] Bart. „Transient processes with hydrogels / Aisha Ahmad Naddaf. Betreuer: Hans-Jörg Bart“. Kaiserslautern : Technische Universität Kaiserslautern, 2013. http://d-nb.info/1034073745/34.
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Khan, Mahtab Ahmad [Verfasser]. „Mechanisms of ischemic brain damage in hyperglycemic strokes / Mahtab Ahmad Khan“. Lübeck : Zentrale Hochschulbibliothek Lübeck, 2015. http://d-nb.info/107910500X/34.
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Mansour, Ahmad [Verfasser]. „Sparse Matrix-Vector Multiplication Based on Network-on-Chip / Ahmad Mansour“. München : Verlag Dr. Hut, 2015. http://d-nb.info/1075409470/34.
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Aqrawi, Adnan A. M. „Recent sediments of the Tigris-Euphrates delta : the southern marshlands (Ahwar)“. Thesis, Imperial College London, 1993. http://hdl.handle.net/10044/1/57420.
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The Lower Mesopotamian fluvial plains crossed by the Tigris-Euphrates Rivers are occupied by fresh-brackish water lakes and extensive reed marshes dominated by Phragmites sp. and Typha sp. (together locally called Ahwar). The main modern allochthonous sediment sources are: the Tigris and Euphrates seasonal floodwaters, together with aeolian dust and sand driven by storms from the western deserts and northwestern areas during summer. Other contributions to the sediment budget are made by autochthonous biochemical activity, and chemical processes within the sediments. The same sources and processes were responsible for sedimentation during older periods of Holocene as reflected in the examination of several borehole sequences in Lower Mesopotamia. The surface and subsurface sediments are dominantly silty with silt comprising about 55% of the sediment mainly as clayey-silt and clayey-sandy-silt; the remainder consists of varying quantities of clayey and sandy sediments. Clay is more abundant in the lower parts of the surface cores analysed (30-80 cm in length) and in the upper pedogenic fluvial-plain sediments of the borehole sequences in addition to the brackish/marine sediments of the Holocene Hammar Formation. Well developed stratification is found only on the surface sections of the river levees and in the clayey-rich sediments of the modern lakes and marshes. The remainder of the sediments of both surface and subsurface are generally poorly stratified with some irregular stratification and considerable bioturbation, particularly in shelly horizons. Mineralogically, the sediments of the Ahwar consist of calcite, quartz, dolomite and feldspar (particularly albite) . Aragonite is present as a result of "in situ" production by macrofauna. Some authigenic dolomite and Mg-calcite are detected in specific playa and brackish/marine units which may be accompanied by other minerals such as gypsum and palygorskite clays, particularly in the evaporitic sediments. Smectite, illite, palygorskite, kaolinite and chlorite are the main clay minerals present and those are mostly detrital in origin. Palygorskite is the most interesting clay mineral present. It is both detrital and authigenic in origin. The formation of authigenic palygorskite reflects an alkaline, Mg-rich and relatively saline environment found accompanying arid climatological conditions. It is usually found associated with authigenic dolomite and gypsum. Detrital palygorskite is here reported in the suspended sediments of the Tigris-Euphrates rivers of this area for the first time. The calcium carbonate content of the Ahwar sediments varies from 20-80%. The latter high values are only found in skeletal-rich horizons of the near-surface and subsurface sediments. The inorganic geochemistry of the sediments reflects their high calcium carbonate content. The values of most of the analysed elements were within the limits of standard mudrocks except for Ni and Cr which are surprisingly high, presumably mainly due to the high contents of these elements in the suspended materials of the major rivers and of the aeolian deposits. The total organic content of the sediments is usually < 5% TOC . Organic-rich horizons (of > 5% TOC) are mainly restricted to the upper surface layers of the surface sections and at some specific depths of a few borehole sections. The latter has been proved to be an ancient Ahwar (lake/marsh) sedimentary unit. The preservation of the organic matter has mainly taken place during the mid-Holocene transgression and particularly along the depositional axis areas of the main Mesopotamian Basin. Pyrolysis, gas chromatography and petrography of the organic matter have revealed that many reed-originated biomarkers were present in the gas chromatograms which supported the conclusions from the petrographic analysis of organic matter indicating that reeds were the main source of this material in both ancient and present times. Peat is not forming at the present time in most parts of the area studied, except in some limited northwestern parts such as Lake Zechri and surrounded marshes. The examination of the fauna revealed the dominance of aragonitic molluscs of various species, in addition to some calcareous microfauna mainly as foraminifers and ostracods. The dominant species of the latter two were Ammonia beccarii and Cyperidles torosa respectively. These two species indicated the influence of the sea in the area as various brackish/marine coastal environments. Both surface and subsurface sequences have been subdivided into various sedimentary units. The units have been proved useful for regional correlation; particularly the three surface units (i.e. upper organic-rich, intermediate shelly and lower clayey brackish/marine units), while the five borehole units (i.e. modern fluvial-plain/Ahwar, older brackish/marine, ancient lake/marsh, ancient playa and ancient fluvial/gypcretes units) proved to be correlated throughout Lower Mesopotamia. These sedimentary units have been differentiated geochemically for both surface and subsurface sections using a multivariate statistical package (MVSP). The reconstruction of the Holocene geological history and the calculation of the sedimentation rates have been made using and ^^"^Cs dates of subsurface peats, near-surface shelly sediments, and the upper 20 cm of the surface sections respectively. Sea-level fluctuation during the Holocene has been the main factor in the evolution of the deltaic area with climatological changes, local neotectonics and differential sedimentation rates during Holocene might be additional factors.
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Lotfi, Dâdvar Ilmira. „Âl-e Ahmad : le roman social iranien et ses origines françaises“. Nice, 1994. http://www.theses.fr/1994NICE2001.
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La littérature française n'est évidemment pas la seule à intéresser les écrivains iraniens, cependant, pour des raisons historiques, la France a tenu en Iran un rôle non négligeable dans le domaine intellectuel. De nombreux écrivains iraniens ont été particulièrement attirés par la littérature française. Cette influence est réelle et mérite d'être étudiée mais, comme il est normal, elle se combine à des traits caractéristiques de la littérature et de la culture iraniennes. Dans notre travail nous avons voulu montrer l'originalité du roman iranien parce qu'il reste encore mal connu en France et en Europe. Nous avons étudié le roman, et plus précisément, le roman social mais on peut dire sans exagération que presque tous les romans iraniens de valeurs, entre autres ceux de Âl-e Ahmad, sont des romans sociauxFrench literature is of course not the only one to interest iranian writers, nevertheless, for historical reasons, france held an important place in the intellectual field. Many iranian writers have been particularly attracted by french literature. This influence is real and deserves to be studied, but of course it associates with some specific features of iranian literature and culture. In our work, we have wanted to emphasize the originality of the iranian novel because it still remains ill-known in France and Europe. We have studies the novel, and more precisely, the social novel, but we can say without exagerating that almost all valuable iranian novels, and among them Âl-e Ahmad's novels are social novels
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Al, Sarhan Saud Saleh. „Early Muslim traditionalism : a critical study of the works and political theology of Ahmad Ibn Hanbal“. Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3374.
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The political theology of AÎmad Ibn Íanbal (d. 241/855( is analysed through comprehensive examination of the authenticity of theological and juridical books attributed to him. The eponym of the ÍanbalÐ school (madhhab) of law and theology, AÎmad’s importance lies in his teaching as a jurisprudent and his practices as a zÁhid (renunciant), which attracted many students to his circle. However, he is best known for his reputation as a defender of correct belief, and for firmly resisting the doctrine of three ÝAbbÁsid caliphs that the QurÞÁn was created, although he was imprisoned and beaten during the Inquisition known as al-MiÎnah (between 218/833 and c. 232/847). As a result of AÎmad’s importance, a variety of different opinions and epistles were ascribed to him. Theologically, the most important among these are the Six Creeds and al-Radd ÝalÁ al-ZanÁdiqah wa-al-JahmÐyah which is a polemical epistle. In jurisprudence there were response collections from AÎmad’s students called al-MasÁÞil, eight of which are still extant, either partly or completely. These works are examined in this thesis. AÎmad’s theo-political ideas are critical to understanding the political thought of Sunnism in general, and the study analyses his doctrines on the importance of the JamÁÝah (Community), ÓÁÝah (Obedience) and al-Amr bi-al-maÝrÙf wa-al-nahy Ýan al-munkar (commanding right and forbidding wrong). AÎmad was a quietist thinker, but the main purpose of his quietism was in fact to save the unity of the Muslim community from internal fighting and protect the common people who always lacked security and suffered from threats of looting of their shops and houses. Though a quietist, AÎmad was not in favour of the rulers and avoided all kinds of connections to them, including not accepting their gifts or working with them. He became angry with his family when they accepted the caliph’s money.
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Barghash, Ahmad [Verfasser], und Volkhard [Akademischer Betreuer] Helms. „Identifying biological associations from high-throughput datasets / Ahmad Barghash. Betreuer: Volkhard Helms“. Saarbrücken : Saarländische Universitäts- und Landesbibliothek, 2015. http://d-nb.info/1077211597/34.
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