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Relevant bibliographies by topics / Ābān

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Academic literature on the topic 'Ābān'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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Journal articles on the topic "Ābān"

1

Parlindungan Simbolon, Muhammad Iran Simbolon та Ayu Purnamasari S. "Nilai Pendidikan Akhlak Dalam Kitab Waṣaya Al-Aba’ Lil Abna’". Symfonia: Jurnal Pendidikan Agama Islam 3, № 1 (2023): 1–14. http://dx.doi.org/10.53649/symfonia.v3i1.27.

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Abstrak Penelitian ini dilakukan untuk mengetahui bagaimana nilai pendidikan akhlak yang dikonsep oleh Muḥammad Syākir dalam kitab Waṣāyā al-Ābā’ lil Abnā’. Perlu dilakukan agar menjadi panduan bagi para siswa dalam bersikap dihadapan gurunya baik dilingkungan dan di luar sekolah. Persoalannya adalah apa saja nilai pendidikan akhlak yang dikonsep oleh Muḥammad Syākir dalam kitab Waṣāyā al-Ābā’ lil Abnā’. Penelitian library research ini menggunakan metode kualitatif dan content analysis dalam mengumpulkan, mengolah dan menganalisa data untuk menarik kesimpulan. Penelitian menujukkan bahwa nilai

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2

Ilsan, Muhammad, Hasan Bakti Nasution та Muhammad Habibi Siregar. "Rekonstruksi Hadis-Hadis Akhlak dalam Kitab Waṣāyā al-Ābā’ li Abnā’ dan Relevansinya terhadap Pembentukan Akhlak di Era Kontemporer". JOURNAL OF QUR'AN AND HADITH STUDIES 13, № 1 (2024): 71–86. https://doi.org/10.15408/quhas.v13i1.38021.

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This research aims to review the reconstruction of moral hadiths in the book Waṣāyā al-Ābā’ li Abnā’ by Muhammad Syakir and their relevance to the formation of morals in the contemporary era. The method applied is library research with a content analysis approach. The results show that Waṣāyā al-Ābā’ li Abnā’ is a source of lessons about various aspects of morals, including morals towards Allah, teacher's advice to students, morals in worship, and Sufism. This book provides solid moral guidance, building the foundations of the daily lives of Muslims by teaching values such as patience, humilit

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3

Sarga, Fabian. "Archaeology of a Rural Qanāt: Water Management and Social Relations in 17th Century Isfahān, Iran." Sustainability 15, no. 12 (2023): 9463. http://dx.doi.org/10.3390/su15129463.

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This study investigates the water management structures and social relations that centred around a specific qanāt line in a rural setting in Iran during the Safavid period, specifically in the mid-17th c. CE. The setting is northwest of Isfahān, near Varkān, at a site called Mobārrak Ābād. The method combines analysis of documentary evidence and remote sensing of historical aerial photography. The documentary evidence provides administrative details of a suyūrghāl grant to Mohammad Beig E’temād-al-Dowleh by Shah ‘Abbās II. In combining this with the physical characteristics of the qanāt of Mob

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4

Hosseini, Sahar. "The Invisible Lake of Sa’ādat-ābād and the Safavid Architecture of Affect." Journal of the Society of Architectural Historians 82, no. 4 (2023): 395–419. http://dx.doi.org/10.1525/jsah.2023.82.4.395.

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Abstract Isfahan’s selection as the capital of Persia’s Safavid Empire (1501–1736) at the turn of the seventeenth century set off multiple phases of growth in the city. This included the development of Shah Abbas II’s (r. 1642–66) palatial complex of Sa’ādat-ābād, which encouraged Isfahan’s engagement with the nearby river Zāyandehrud. This article expands the discourse examining the river beyond the domain of nature by exploring the Zāyandehrud as a designed environment and a site of architectural imagination and action. As shown in this study, the river and the complex interconnections betwe

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5

Semsar Yazdi, Ali Asghar, and Ameneh Karimian. "Mapping Vaqf-Ābād Qanāt watercourse in the urban landscape of Yazd City in two distinct periods: fourteenth and twentieth century." Water History 13, no. 3 (2021): 473–91. http://dx.doi.org/10.1007/s12685-021-00290-8.

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6

Papas, Alexandre. "Le Traité de la rosace (Risāle-i gül-ābād) d’Ibrāhīm el-Eşrefī el-Qādirī, cheikh soufi ottoman du XIIe/XVIIIe siècle." Journal of Sufi Studies 10, no. 1-2 (2021): 141–51. http://dx.doi.org/10.1163/22105956-12341329.

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Résumé La rose (gül en turc) est un symbole bien connu dans le soufisme, en particulier dans la poésie mystique. Métaphore de l’épineuse beauté divine que le rossignol adule, la fleur hérite d’interprétations supplémentaires dans les manuels confrériques, à partir notamment de hadiths apocryphes. L’un de ces écrits, le Traité de la rosace d’Ibrāhīm el-Eşrefī el-Qādirī, cheikh de la branche Eşrefiyye de la Qādiriyya ottomane, explique les significations symboliques de trois représentations de rose sous forme de rosaces cousues sur le couvre-chef porté par les soufis. L’article soutient que les

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7

DEHQAN, MUSTAFA. "Zîn-ə Hördemîr: A Lekî Satirical Verse from Lekistan". Journal of the Royal Asiatic Society 18, № 3 (2008): 295–309. http://dx.doi.org/10.1017/s1356186308008523.

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With the exception of a minor mention, which Sharaf Khān (b.1543) made in theSharafnāma, the first information about the most southern group of Kurdish tribes in Iranian Kurdistan, the Lek, first became available to modern readers inBustān al-Sīyāḥa, a geographical and historical Persian text by Shīrwānī (1773–1832). These hitherto unknown Lek communities, were probably settled in north-western and northern Luristan, known as Lekistan, by order of Shāh ‘Abbās, who wished in this way to create some support for Ḥusayn Khān, thewālīof Luristan. Many of the centres of Lekî intellectual life in the

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8

Ramadhani, Wali, Sulaim Sulaiman Gumi та Dara Humaira. "QIṢAṢ AL-ĀBĀI WA AL-ABNĀI FĪ AL-QURĀN AL-KARĪM WA ĀṠARUHĀ FĪ TARBIYAH AL-ABNĀI: DIRĀSAH MUQĀRANAH BAINA QIṢATAY NUḤ MA’A IBNIHI WA IBRĀHĪM MA’A IBNIHI". Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 6, № 2 (2021): 342–60. http://dx.doi.org/10.32505/at-tibyan.v6i2.3381.

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The stories of the Quran are one of the interesting topics in the Quranic studies. Every story in the Qur'an contains various wisdom and lessons. One of the stories mentioned in the Quran is the story of parents and children. In this article, the author presents two stories of parents and children in the Koran, namely the story of Prophet Nuh As. and his disobedient son and the story of Prophet Ibrahim As and his son who was pious and devoted to his parents, namely Prophet Ismail As. This study uses a descriptive-analytical method. Using this Method, the author gathered Quranic verses relating

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9

"Les parties étiologiques de l'Ardvīsūr Bānūg Yašt et les noms de la grande déesse iranienne." Indo-Iranian Journal 46, no. 3 (2003): 199–222. http://dx.doi.org/10.1163/000000003124995197.

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Abstract In this paper, we show that the Yašts we have are not authentic in so far as that they are the fruit of the arbitrary mixture of the three kinds of the original Yašts: the liturgical one, the legal one and the etiological one. In a lot of our Yašts, more weight is given to the liturgical version (with yazamaide), but, in the Ābān Yašt, the legal one (with yazaēša) plays the main role. By considering all together the etiological fragments the Ābān Yašt contains, it is possible to enlarge upon what we knew already of what may have constituted the etiological myth of the sacrifice offere

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10

Kotobi, Morteza. "« Hūš va edrāk-e rostanī-hā ». Eṭṭelā⁽āt-e ⁽elmī, 17e année, n° 1, (ābān 1381/oct. 2002), pp. 26-29. [L’intelligence et les perceptions des plantes]". Abstracta Iranica, Volume 25 (15 травня 2004). http://dx.doi.org/10.4000/abstractairanica.4949.

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Books on the topic "Ābān"

1

Khalīlī, Muḥammad. Sūkhtahʹzārān: Majmūʻah-ʾi shiʻr (Ābān 1375-Tīr 1378). Nigāh-i Sabz, 1999.

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2

Ḥamīd, Āz̲arʹpūr, та Ḥujjatī Ashrafī Ghulām Riz̤ā, ред. Majmūʻah-i muḥashshī az bakhshnāmahʹhā-yi s̲abtī: Tā Ābān 1376. Kitābkhānah-i Ganj-i Dānish, 1997.

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3

Iftikhārzādah, Yaḥyā. Naẓmiyah dar dawrah-i Pahlavī: (Shahrīvar-i 1320-Ābān-i 1355). Intishārāt-i Hīrmand, 1998.

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4

Markaz-i Dāʼirat al-Maʻārif-i Buzurg-i Islāmī (Iran). Markaz-i Pizhūhishhā-yi Īrānī va Islāmī, ed. Ābān Yasht: Surūd-i Avistāyī dar sitāyish-i urdū-yi sūr-i Ānāhīd = Āban Yašt : the Avestan Hymn to Ardwī Sūr Anāhīd. Markaz-i Dāʼirat al-Maʻārif-i Buzurg-i Islāmī (Markaz-i Pizhūhishhā-yi Īrānī va Islāmī), 2013.

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5

Īrān, Anjuman-i. Pizhūhishgarān-i., ed. Īrān dar āstānah-yi sāl-i 2000: Pārīs, 30 Ābān va 1 Āz̲ar 1371. Anjuman-i Pizhūhishgarān-i Īrān, 1993.

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6

Iran) Hamāyish-i Zhiʼūpulītīk-i Shīʻah (2012 Tehran. Chakīdah-i maqālāt-i Hamāyish-i Zhiʼūpulītīk-i Shīʻah: 16 va 17 Ābān māh-i 1391, Īrān - Tihrān. Intishārāt-i Āshiyānah-i Mihr (Tiḥat Ashrāf-i Majmaʻ-i Jahānī-i Shīʻahʹshināsī), 2012.

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7

Kavīr, Intishārāt-i., ред. Chālishʹhā-yi tawsiʻah dar ṣanʻat-i naft-i Īrān: Guzīdah-i maqālāt-i maṭbūʻāt, Ābān 78-Murdād 79. Intishārāt-i Kavīr, 2000.

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8

Mahdī, Gulshanī, та Pizhūhishgāh-i ʻUlūm-i Insānī va Muṭālaʻāt-i Farhangī (Tehran, Iran), ред. Majmūʻah-i maqālāt-i Kunfirāns-i Tawsiʻah-ʼi Dānish va Fanāvarī dar Īrān: Ābān-i 1383, Dānishgāh-i Ṣanʻatī Sharīf. Pizhūhishgāh-i ʻUlūm-i Insānī va Muṭālaʻāt-i Farhangī, 2007.

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9

Daftar-i Muṭālaʻāt-i Siyāsī va Bayn al-Milalī (Iran). Markaz-i Muṭālaʻāt-i Khalīj-i Fārs, ред. Majmūʻah-ʼi maqālāt-i Duvvumīn Simīnār-i Barʹrasī-i Masāʼil-i Khalīj-i Fārs: 29 Ābān-Avval-i Āz̲ar māh-i 1368. Markazī Muṭālaʻāt-i Khalīj-i Fārs dar Daftar-i Muṭālaʻāt Sīyāsī va Bayn al-Millalī, 1993.

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10

Sāzmān-i Awqāf va Umūr-i Khayrīyah та Islamic Development Bank, ред. Majmūʻah-i maqālāt-i Hamāyish-i Bayn al-Milalī-i Vaqf va Tamaddun-i Islāmī: Iṣfahān, 22 va 23 Ābān-i 87. Intishārāt-i Asvah, vābastah bih Sāzmān-i Awqāf va Umūr-i Khayrīyah, 2008.

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Book chapters on the topic "Ābān"

1

"Modern Taste—Iranian Domestic Cultural Transformation and the Excellence of the Car-Urban Landscape: Kuy-e Farah, 1961 and Kuy-e Chahārom-e Ābān, 1969." In Modern Middle-Class Housing in Tehran. BRILL, 2020. http://dx.doi.org/10.1163/9789004443709_005.

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2

"64. al-Tagh ābun, Dispossession." In The Qur'an and the Bible. Yale University Press, 2019. http://dx.doi.org/10.12987/9780300182224-068.

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3

Niknafs, Nasim. "Nā-kojā-Ābād." In The Oxford Handbook of Asian Philosophies in Music Education. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780190621681.013.17.

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Abstract The founder of the Illuminationist (Ishraq) philosophy, Shihab al-Din al-Suhrawardi (1154–1191) ranks as one of the most prominent Persian philosophers. Suhrawardi’s command of logic and philosophy and his mastery of Sufi spirituality led him to develop his masterwork, the Philosophy of Illumination, where he laid his groundwork on the nature of knowing. In the current chapter, by explicating this philosophy in its original context and detailing some of its salient constructs, including the Imaginal World, Light of Lights, and Nā-kojā-Ābād (Place of No-where), the author posits that t

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