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Hakiki, Kiki Muhamad. "Insan Kamil dalam Perspektif Syaikh Abd al-Karim al-Jili." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 3, no. 2 (December 30, 2018): 175–86. http://dx.doi.org/10.15575/jw.v3i2.2287.
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The study of Insan Kamil (the perfect man) is one of the important themes in the world of Sufism. One of the evidence that could be peculiarly noted is the written books of Sufism. Of those books that specifically concern into this theme is Abd al-Karim al-Jili with his prominent work Al-Insan Al-Kamil fi Ma'rifat al-Awakhir wa al-Awa'il. In his text, the outlook of Insan Kamil is different from the other studies, such as in the works of Ibn 'Arabi, Al-Hallaj, Al-Suhrawardi, and At-Tirmidhi. Although Al-Jili is not a pioneer of the study of Insan Kamil, his concept, which is different from its predecessors, is more comprehensive. As a comparative study of predecessor notion, the work of Ibn 'Arabi is taken as an example of Al-Jili modification. Based on the simple and brief readings, it can be found that the concept of Insan Kamil initiated by al-Jili is a theological notion, and Insan Kamil initiated by Ibn 'Arabi philosophical patterned.
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Muhammad, Ismail. "ANALISIS ISI KITAB AL-QURAN AL-KARIM WA BIHAMIȿIHI TURJUMAN AL-MUSTAFID." Jurnal Ilmiah Al-Mu'ashirah 16, no. 1 (July 1, 2019): 12. http://dx.doi.org/10.22373/jim.v16i1.5737.
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Syekh abdur Rauf al-Singkili menulis kitab tafsir al-Quran al-Karim wa Bihamiȿihi Turjuman al-Mustafid, yang merupakan kitab terjemahan al-Quran pertama yang ditulis dalam bahasa Melayu. Kitab ini menggunakan sistematika mushafi, dengan corak ijmali. Kutipan utama dari kitab ini adalah kitab Anwar AlTanzil wa Asrar Al-Ta’wil, karya ‘Abd Allah bin ‘Umar bin Muhammad bin ‘Aliy Al-Baidhawi al-Syafi’i Al-Syirazi. Selain itu juga mengutip dari Lubab al-Ta’wil fi Ma’ani al- Tanzil yang ditulis oleh Alauddn Abu al-Hasan Ali bin Muhammad bin Ibrahim bin Umar bin Khalil al-Syaihi al-Baghdadi.
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Pacheco Paniagua, Juan Antonio. "Abd al-Karim Gallab y la literatura política en el Magreb contemporáneo." Philologia Hispalensis 1, no. 6 (1991): 153–61. http://dx.doi.org/10.12795/ph.1991.v06.i01.14.
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Danarta, Agung. "PATTERN OF SUFISTIC HADITH IN THE CONCEPT OF INSAN KAMIL ABD AL-KARIM AL-JILI." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 1 (January 30, 2021): 161. http://dx.doi.org/10.14421/qh.2021.2201-08.
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Philosophical tasawuf is regarded by ahl al-sunnah wa al-jama'ah scholars as the deviation from the Koran and hadith and is considered heretical teaching. Though, in philosophical tasawuf there is doctrine of wahdat al-wujud which is the basis of the theory of Insan kamil which is the theory of perfect human being. The climax of the theory of Insan kamil is one initiated by Abd al-Karim al-Jili. Abd Al-Karim Al-Jili in al-Insan al-Kamil fi Ma'rifah al-Awail wa al-Awakhir gives new ideas related to the development of Insan kamil theory by providing justification of sufistic-oriented hadiths to strengthen the argument of Insan kamil theory. This study analyzes the book al-Insan al-Kamil fi Ma'rifah al-Awail wa al-Awakhir by Abd al-Karim as a primary source to find answers of questions about the concept of insan kamil which was initiated by al-Jili; How did al-Jili position the hadith in the concept of insan kamil; and how was the source, quality of sanad and style of meaning. To achieve this goal, this study uses the structural exegesis method as an analysis tool to find the influence of interpretation of the text with the interpreter's experience in the context that surrounds him. The way Al-Jili responded to the criticism of the ahl al-sunnah wa al-jama'ah scholars related to Philosophical tasawuf is to list and make the hadith of the Prophet as the basis in building the concept of Insan kamil. Generally, the hadiths he used were valid in terms of hadtis methodology accepted by hadits schoolars, only few of them used Sufi hadiths methodology which were not accepted in the hadith scholarly methodology, such as the method of narration through dreams and mukasyafah. Al-Jili built the concept of insan kamil based on the most basic Islamic teachings, namely the pillars of Islam, the pillars of faith, and the teachings of spiritual ethics as a process to reach the level of insan kamil. Al-Jili added spiritual meaning to the various ritual actions he performs. Therefore, al-Jili combined zahir (outer) and bathin (inner) dimensions of worship.Keywords: Insan Kamil, al-Jili, hadith, Sufism
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Aljufri, Ali. "TAFSIR AHL-DZAUQ WA AL-IRFAN LATAIF AL-ISYARAH AL-IMAM AL-QUSYAYRI AL-NAISABURI (376 H/986 M - 465H/1075M)." Al-Munir: Jurnal Studi Ilmu Al-Qur'an dan Tafsir 2, no. 01 (May 11, 2020): 1–28. http://dx.doi.org/10.24239/al-munir.v2i01.45.
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Al-Qur'an interpretation of Sufi nuances is developing rapidly, especially after the prominent figure of the theoretical Sufi interpretation (nazhari) Muhiddin Ibn Arabi (w.638 H), one of which is a practical Sufi interpretation (amali or faudhi) by Abu al-Qasim Abd Karim bin Hauzan bin Abd Malik al-Qusyayri al-Nesyapuri. One of the figures in the renewal of classical Sufi interpretation that offers a new method of interpretation is the bayani isyari mujaz method which emphasizes the aspects of the Qur'anic cues from the implied meaning (inner) with the approach of language (literature) to the text as a discussion of the miracle of literary language in the Koran. Al-Qusyayri's attention is not merely a gesture or vocabulary of the Qur'an. he has an open view of how to combine the science of Shari'a and the nature of interpreting the Holy Qur'an.
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Al-Janabi, Maytham Muhammed. "The Perfect Маn in the Philosophy of 'Abd al-Karim al-Jili (in Аrаbiс)." Islamology 4, no. 2 (October 8, 2011): 48–66. http://dx.doi.org/10.24848/islmlg.04.2.05.
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Mahdi, Rijal. "Khosois al-Haj 'Abd Al-Malik ibn Karim Amrullah (HAMKA) Al-Adabiyah fi Riwayah ‘Adalah Ilahiyah." IJAS: Indonesian Journal of Arabic Studies 1, no. 2 (November 5, 2019): 93. http://dx.doi.org/10.24235/ijas.v1i2.5108.
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Satibi, Satibi. "KONSEP PENDIDIKAN JIWA DALAM PERSPEKTIF AL-QUSYAIRI." Tawazun: Jurnal Pendidikan Islam 11, no. 1 (June 1, 2018): 22. http://dx.doi.org/10.32832/tawazun.v11i1.1624.
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<p>Current globalization era conveys a big wave of materialistic and anti spiritual and to evict even to replace spiritual values. The appear of spiritual problem that afflicts modern human starting from disappearence divine vision. In writing this thesis, the writers conduct library research with qualitative approach. And discusses the concept of soul education (Tarbiyah al-Nafs) of ‘Abd al-Karim Al-Qusyairi. He was a great moslem priest, expert in jurisprudence, science of kalam, science of ushul, nahwu, mufassir and a great writer.<em></em></p>
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Marcotte, Roxanne. "Un critique de l'interprétation religieuse des ulémas iraniens : 'Abd al-Karim Suroush (1945- )." Studies in Religion/Sciences Religieuses 26, no. 4 (December 1997): 411–40. http://dx.doi.org/10.1177/000842989702600401.
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Sous le régime autoritaire de la République islamique d'Iran, l'autorité religieuse s'y étant instaurée en théocratie, les critiques sérieuses se font rares. 'Abd al-Karīm Suroush fait exception; il est un des critiques actuels les plus controversés, remettant en cause certains principes religieux sur lesquels se fonde le régime iranien. Depuis quelques années, les magazines iraniens Kayhān-i farhangī, puis Kiyān, porte-parole de la nouvelle critique, publient régulièrement des articles de Suroush. La critique n'a pas tardé à venir, et un ensemble de mesures ont été prises pour contrecarrer ces critiques mal vues par un régime au sein duquel il fut, lui-même, haut fonctionnaire. Celui-ci propose une désacralisation de la connaissance religieuse et de la jurisprudence islamique. Il propose aussi une plus grande autonomie de la sphère religieuse par rapport à l'emprise actuelle qu'elle a sur la sphère politique, tout en ne remettant pas en cause la nécessité du fondement islamique de la société et de ses institutions politiques. Il s'agira donc d'essayer de voir quelle est la place que Suroush veut réserver à l'islam et à la connaissance religieuse dans une république islamique adaptée au monde moderne. Bref, il s'agira de voir comment les positions de Suroush remettent en question le pouvoir absolu d'interprétation de l'institution religieuse dirigeante.
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Ward, Rachel. "THE INSCRIPTION ON THE ASTROLABE BY ‘ABD AL-KARIM IN THE BRITISH MUSEUM." Muqarnas Online 21, no. 1 (January 1, 2004): 345–57. http://dx.doi.org/10.1163/22118993-90000077.
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Wani, Gowhar Quadir. "Qurʾanic Terminology: A Linguistic and Semantic Analysis, written by Balil Abd al-Karim." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 16, no. 2 (October 29, 2018): 225–27. http://dx.doi.org/10.1163/22321969-12340066.
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Mubarok, Ahmad Dliyaul, Dzikra Junainawan, and Falahi Ikmal. "Khalil ‘Abd Al-Karim Thought In Embodying Wasathiyyah In Muslim Indonesia To Prevent Radicalism." Journal of Advance in Social Sciences and Policy 1, no. 1 (May 17, 2021): 9–17. http://dx.doi.org/10.23960/jassp.v1i1.14.
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Radicalism on Muslims in Indonesia can be seen through 22 websites that contain content of radicalism. Those sites indicated teach violence and hatred against different groups, easily declared someone or a group as an apostate, spread the message of radical jihad and expand the sensitive issues such as ethnicity, religion, race and intergroup (SARA). This paper is library research using the descriptive analysis method to describe the thought of Khalil 'Abd al-Karim in realizing the wasathiyyah to Indonesian Muslims to prevent radicalism. Those notions are contextualist, flexible, no easy to declare someone or some group as apostate, and prioritize prosperity for all being. Every Muslim should preserve unity by holding fast to the god’s bond (religion) and not being divided into small fractions. The renewing concept of the Islamic law is expected to transform Indonesian Muslims to become moderate by applying the wasathiyyah (middle) concept. To create peace, justice, and spread attachment (rahmat an li al-'alamin) the concept wasathiyah is needed.
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Zulbadri, Zulbadri. "AL-SHIDQ DALAM KOMUNIKASI PERSPEKTIF AL-QUR`AN." Jurnal Ulunnuha 7, no. 1 (July 30, 2018): 79–94. http://dx.doi.org/10.15548/ju.v7i1.240.
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Morals is a noble deeds of a servant, and a reflection of the confidence and the knowledge that he has, so akhlak that characterizes a person's behavior in personal life, social state and nation. Al-Qur'an as guidance in-spoken, polite and guidance for all activities for those who do right. In this discussion the author discusses the kinds of al-shidq on morals, right in speaking and understanding words correctly, according to what it said was the actual reality. His opponent was kidhb lieAlusiy, syihabuddin mhd ibn Abdullah al-Husainiy, 2000, Ruhu al-Ma’aniy fi tafsir al-Qur’an al-‘Azhim wa sab’u al-Matsaniy, Muassasah ar-Risalah, Al-Biqai, Burhanudddin Abi al-Hasan Ibrahim bin Umar, Nizam ad-Durar fi Tanasub al-Ayah wa as-Suwar, juz.7 Al-Bukhary, Muhammad bin Ismail bin Ibrahim bin al-Mughirah,al-Jami as-Sahih al-Musnad min hadis Rasulullah saw wasunnatih wa ayatih SahihBukhari, juz. 1Al-Husaini, Mohammed Rashid bin Ali Ridha bin Mohammed Shams al-Din bin Muhammad Bahauddin maula Ali bin Khalifa Kulmuny, 1990, Tafsir al-Qur’an al-Hakim (Tafsir al-Manar), Kairo, Al-Haiah al-Mishriyah al-Ammah lil kitabAl-Maraghi, Ahmad bin Mustafa, 1970, Tafsir al-Maraghi, Mesir, Darul Fikri, Al-Qurthubi, Abu Abdullah bin Muhammad bi Ahmad bin Abi Bakr bin Farah al-Anshari al-Khuzraji Syamsuddi, 1994, Al-Jami’ al-Ahkam al-Qur’an ,Tafsir Al-Qurthubi, Kairo; Dar al-Kutb al-Nishriyah, Al-Qusyairiy, Abd al-Karim bin Hawzan bin Abd al-Malik, 1999, Lithaif al-Isyarah, Tafsir al-Qusyairy, Mesir:Al-Haiah al-Misriyah al-Amah lilkitab, Al-Sa’di, Abdurrahman bin Nasir bin Abdullah, 2000, Taisir al-Karim ar-Rahman fi tafsir kalam al-Mannan, Muassasah ar-RisalahShihab, M Quraish, 2005, Tafsir al-Misbah Pesan Kesan dan keserasian al-Quran, Tanggaerang: Lentera Hati, cet IIIAl-Wahidi, Abu al-Hasan bin Ahmad, 1994, Al-Washit fi Tafsir al-Quran, Dar al-Kutut al-Ilmiyah, Beirut.Qutb, Sayyid, 1971, Fi Zilal al-Qur’an, Beirut, Dar el-FikrAl-Zuhaili, Wahba bin al-Mustafa, 1991, Tafsir Al-Munir fi ‘Aqidah wa as-Syari’ah wa al-Manhaj Beirut, Dar Elfikri.
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Rubin, Avshalom H. "Abd al-Karim Qasim and the kurds of Iraq: Centralization, resistance and revolt, 1958–63." Middle Eastern Studies 43, no. 3 (April 13, 2007): 353–82. http://dx.doi.org/10.1080/00263200701245944.
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Hayati, Ela Hikmah, and Rasikin Rasikin. "Peran Seni Tari Zikir Saman di Pandeglang, Banten." Jurnal Lektur Keagamaan 17, no. 1 (June 30, 2019): 99–112. http://dx.doi.org/10.31291/jlk.v17i1.596.
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This study discusses one of the dance arts in Pandeglang Banten, namely the Dhikr Saman dance. This dance is one culture that is able to carry Islamic values. The emergence of the Dhikr Saman dance culture is from a tarekat called Samaniyah brought by Sheikh Muhammad bin Abd Karim al-Samman from Aceh in the 18th century, by modifying the teachings of the Khalwiyat, Qadiriyah, Naqsabandiyah and Syadziliyah orders. This study aims to reveal how the role of the Dhikr Saman dance uses the structural functional theory analysis tool proposed by Talcot Parsons. The results of this study reveal that the Dhikr Saman Dance art is able to give a role in spreading Islamic values in the Pandeglang community in the aspects of religion and culture, but after 2009 the Dhikr Saman Dance no longer has an important role in the Society due to more modern thought changes brought by Muhammadiyah, which suggests that Islamic values contained in the Dhikr Saman dance are impure teachings.Keywords: Influence, Islamic Culture, Dhikr Saman, Pandeglang Studi ini membahas tentang salah satu seni budaya Tari di Pandeg¬lang Banten yaitu tari Zikir Saman. Seni tari ini merupakan salah satu budaya yang mampu membawa nilai-nilai Islam. Munculnya budaya tari Zikir Saman yaitu dari sebuah tarekat yang bernama Samaniyah yang dibawa oleh Syekh Muhammad bin Abd Karim al-Samman dari Aceh pada abad ke-18 M, dengan cara memodifikasi ajaran tarekat Khalwiyat, Qadiriyah, Naqsabandiyah dan Syadziliyah. Studi ini bertujuan meng¬ungkap bagaimana peran seni tari Zikir Saman dengan menggunakan alat analisis teori fungsionalisme struktural yang dikemukakan oleh Talcot Parsons. Hasil dari studi ini mengungkapkan bahwa seni tari Zikir Saman mampu memberikan peran dalam menyebarkan nilai-nilai Islam di kalangan Masyarakat Pandeglang dalam aspek agama dan budaya, akan tetapi setelah tahun 2009 tari Zikir Saman tidak lagi mempunyai peran penting dalam Masyarakat karena adanya perubahan pemikiran yang lebih modern yang dibawa oleh Muhammadiyah, yang menggap bahwa nilai-nilai Islam yang terkandung dalam seni tari Zikir Saman merupakan ajaran yang sudah tidak murni.Kata Kunci: Pengaruh, Seni Budaya Islam, Zikir Saman, Pandeglang
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Kia, Mana. "Accounting for Difference: A Comparative Look at the Autobiographical Travel Narratives of Hazin Lāhiji and 'Abd-al-Karim Kashmiri." Journal of Persianate Studies 2, no. 2 (2009): 210–36. http://dx.doi.org/10.1163/187470909x12535030823814.
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AbstractThis paper examines the mid-eighteenth century historical memoir of Mohammad Ali Hazin Lāhiji and the auto-biographical travel narrative of 'Abd al-Karim Kashmiri as a way to understand a shared tradition of cultural conceptions and textual borrowing, even in the midst of different attributions of historical meaning and valuations within that culture. Hazin often serves as an iconic figure, representative of the changing relationship between Iran and Hindustan in the eighteenth century. Reading Hazin's memoir in relation to Kashmiri's travels with Nadir Shah's army from Delhi to Iran on his way to hajj problematizes this dominant reading. Underneath diverging and sometimes conflicting claims in these texts, history is represented in a way that evinces similar ideas of home, country, and ideal political rule in the context of travel and exile.
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Musa, Muhammad Arif, Adnan Mohamed Yusoff, and Ahmad Sanusi Azmi. "Terjemahan Ayat Amthal di dalam al-Quran: Kajian Terhadap Tafsir Quran Karim Karya Prof. Dr. H. Mahmud Yunus." Maʿālim al-Qurʾān wa al-Sunnah 15 (November 1, 2019): 12–24. http://dx.doi.org/10.33102/jmqs.v15i0.180.
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Eloquence is one of the miracles the Qur’ān possesses. Among the type of verses in the Qur’ān are metaphorical verses or amthāl verses. The amthāl verses provide readers with a clear picture on the Qur’ānic understanding. Islamic scholars have produced numerous writings specifically on amthāl verses which displays their importance in Quranic exegesis. As for the Malay world, especially in Quranic scholarship, translation of the Qur’ān in Malay language began in the 17th century. This expertise of Quranic translation requires a translator to master the knowledge of Quranic exegesis including the knowledge on amthāl in the Quran. The purpose of this study is to analyze the translation of amthāl verses in Malay Indonesian language based on Quranic translation written by Prof. Dr. Mahmud Yunus. The study is conducted by comparing Mahmud Yunus's translation of amthāl verses with exegeses of Abd al-Nāṣir al-Sa'dī’s Taisīr al-Karīm al-Rahmān and Ibn Ashur’s al-Tahrīr wa al-Tanwīr. This study is a qualitative study using deductive analysis and comparative method. The study suggests that Mahmud Yunus adopted a clear method of explaining Quranic metaphors by using additional interpretations in parentheses as well as additional comments in footnotes. However, there are also places where Mahmud Yunus simply translates the Quranic metaphor without any additional explanation.
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Musaddad, Endad. "METODE TAFSIR BINT AL-SYATHI." ALQALAM 20, no. 98-99 (December 31, 2003): 51. http://dx.doi.org/10.32678/alqalam.v20i98-99.636.
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Al-Qur'an dalah salah satu kitab suci di dunia ini yang tak habis-habisnya menjadi bahan kajian. Semenjak diturunkannya 15 abad yang lalu al-Qur'an selalu menarik perhatian berbagai kalangan untuk mengkajinya.Dari sejumlah hasil kajian terhadap kitab suci ini telah lahir sekian ratus bahkan ribuan kitab tafsir dengan berbagai macam metode dan coraknya. Munculnya berhagai macam metode dan corak tafsir tersebut menunjukkan bahwa al-Qur'an senantiasa terbuka bagi siapa saja yang hendak bergaul dengannya.Corak kebahasaan merupakan salah satu bagian dari corak tafsir. Pada zaman klasik tafsir dengan corak ini umumnya berdiri di atas metode Tahlili, yang terkadang cenderung memihak salah satu madzhab baik teologi maupun fiqh. Hal ini berbeda dengan penafsiran yang dilakukan Aisyah Abd al-Rahman Bint al-Syathi yang lebih dikenal dengan Bint al-Syathi. Corak kebahasaan yang ia gagas berdiri di atas metode maudhu'i dengan maksud dan tujuan menghilangkan sektarianisme madzhab tersebut. Metode tafsir ini ia tuangkan dalam karya monumentalnya Tafsir al-Bayan Li al-Qur'an al-Karim.Hasil pengamatan para ilmuwan peminat kajian tafsir. Tafsir al-Bayan Li al-Qur'an al Karim ini mempunyai beberapa keistimewaan sekaligus kontroversi di kalangan madzhab sastra dan murid-murid Amin al-Khuli yang putut diperhatikan oleh para peminat kajian tafsir, khususya basis metode yang ia bangun dalam tafsirnya.Sekalipun Bint al-Syathi mempunyai pandangan yang konservatif namun Tafsir al-Bayan (salah satu kmya pentingnya) merupakan usahanya yang berani dan memberikan angin segar pada perkembangan metode tafsir modern. sekalipun berbagai penemuan dalam tafsirnya cukup kontroversial. Hal tersebut terlihat pada penafsiran nikmat dengan risalah, begitu juga sikap beliau yang tegas dalam menolak riwayat tentang kosongnya wahyu disebabkan adanya kehadiran anak anjing.Lebih lanjut tulisan ini berusaha menghadirkan metode yang digunakan Bint al-Syathi dalam menafsirkan al-Qur'an dengan Surat al-Dluha sebagai sampelnya.Kata Kunci: Metode maudhu'i, sektarianisme madzhah, Surat al-Dluha
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Yolcu, Furkan Halit. "Building a Model While Debunking Another: The Rivalry of Arab Nationalism between ‘Abd al-Karim Qasim and Gamal Abdel Nasser." Nationalism and Ethnic Politics 26, no. 3 (July 2, 2020): 319–35. http://dx.doi.org/10.1080/13537113.2020.1788696.
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Hoenig, Karen Haire. "Identity imaged in history and story: re/constructing the life of Abd‐al‐Karim, founder/renewer of Islam in Wadai, Chad." African Identities 5, no. 3 (December 2007): 313–30. http://dx.doi.org/10.1080/14725840701597001.
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Gilliot, Claude, Wilferd Madelung, Toby Mayer, and I. B. Londres. "Struggling with the Philosopher. A Refutation of Avicenna's Metaphysics. A New Arabic Edition and English Translation of Muhammad b. 'Abd al-Karim b. Ahmad al-Shahrastani's Kitab al-Musara'a." Studia Islamica, no. 96 (2003): 139. http://dx.doi.org/10.2307/1596257.
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Sofiah, Sofiah. "KUALITAS SANAD HADIST DALAM KITAB MIFTÂHUL JANNAH KARYA K.H.R AS’AD SYAMSUL ARIFIN SUKOREJO-SITUBONDO." JURNAL ISLAM NUSANTARA 2, no. 2 (December 30, 2018): 189. http://dx.doi.org/10.33852/jurnalin.v2i2.99.
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This study examines the quality of the hadith in the Miftahul Jannah by KHR. As'ad Syamsul Arifin. This book explains the rules of fiqh briefly. The majority of the fiqh chapters are not accompanied by hadith explanations, there are only four chapters accompanied by hadith, but their status is not included, so further studies are needed before believing and practicing the hadith. The focus of the study in this study is how the quality of the hadith sanad used by KHR As’ad Syamsul Arifin in the Miftahul Jannah book. The purpose of this study describes the quality of the hadith sanad used by Kyai As'ad Syamsul Arifin in the Miftahul Jannah book. The results of the study in the first hadith found that the sanad is weak (dhaif). The location of his weakness in the person of Abd Karim through the hadith narrated by al-Thabarani. But the hypocrisy of this hadith can be elevated to hasan lighairihi because there is a path of hadith narrated by Ibn Ady based on Abu Bakr al-Siddiq, and the path narrated by Ibn Abu Na'im from Ja'far b. Ishaq, who is both dhaif. Personally the narrator of the second hadith has a weak Sanad, in Abi al-Nadlr al-Abar who is not found his biography (majhul), but this hadith can be elevated to be hasan lighairihi because there are similar hadith narrated by al-Nasâ'i from the path Talhah and by Ibn Majah whose hadith is of value.
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عواد, إبراهيم بركات صالح. "الكاتب خليل عبد الكريم و كتابه فترة التكوين في حياة الصادق الأمين : دراسة نقدية = The Author Khalil Abd Al-Karim and His Book Fatrat Al-Takwin Fi Hayat Al-Sadiq Al-Amin : A Critical Study." Dirasat Shari a and Law Sciences 41, no. 1 S.3 (2014): 978–98. http://dx.doi.org/10.12816/0026124.
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Frank, R. M. "Muslim Sects and Divisions: The Section on Muslim Sects in “Kitab al-Milal w'l-Nihal”, by Muhammad B. ’ABD AL-KARIM AL-SHAHRĀSTANĪ, translated by A. K. Kazi and J. G. Flynn. ix + 195 pages. Kegan Paul, London1984. £15.00." Middle East Studies Association Bulletin 20, no. 1 (July 1986): 113–14. http://dx.doi.org/10.1017/s0026318400059320.
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Linnaja, Ngatoillah. "INTERNALIZATION OF CHARACTER EDUCATION VALUES IN THE TAREKAT QADIRIYAH WA NAQSYABANDIYAH TEACHING IN AN-NAWAWI PESANTREN BERJAN PURWOREJO." PARAMUROBI: JURNAL PENDIDIKAN AGAMA ISLAM 1, no. 2 (December 20, 2018): 53–64. http://dx.doi.org/10.32699/paramurobi.v1i2.528.
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This study included the type of qualitative research at the An-Nawawi Islamic BoardingSchool in Berjan Purworejo in 2016, by taking primary data through direct interviewswith the managers and administrators of the educational institutions. secondary data,obtained through literature that has relevance to research. The instrument used in this studywas observation, and interviews. The analysis uses deductive, inductive, and descriptivemethods. The results of the study showed: (1) Congregation is a way of referring to asystem of meditation and charity, which is a guide in performing worship in accordancewith the teachings exemplified by the Prophet to the teachers who connect continuouslywithout interruption. Qodiriyah Wa Naqsabandiyah congregation is a combination of twocongregations, namely Qodiriyah and Naqsabandiyah so that it becomes a new tarekat,founded by an Indonesian Sufi named Sheikh Ahmad Khotib Sambas. The teachings ofthis tarekat generally have five main points: First, studying science which deals with theimplementation of all orders, second; accompanying teachers and friends as closely aspossible to see how to do a service, third; abandon all rukhah and ta'wīl to guard andmaintain charity perfection, fourth; keep and use time and fill it with all wirid and prayerin order to strengthen the khusyu'an and hūdur, and fifth; curb yourself not to get out oflust and keep yourself awake; (2) Qodiriyah Wa Naqsyabandiyah Congregation at the An-Nawawi Islamic Boarding School in Berjan Purworejo, the subject matter of its teachingshas not changed, and the genealogy of its leadership is carried out in stages from KH.Achmad Chalwani, from his father KH. Nawawi, from his father, Shaykh Zarkasyi, whostudied with Sheikh Abd al-Karim, a student of the founder of the Sheikh Ahmad KhotibSambas congregation; (3) The Teachings of the Qodiriyah Wa Naqsyabandiyah Orderat an-Nawawi Islamic Boarding School Berjan Purworejo, have a major contribution inshaping the values of the character of the santri, namely: religious, honest, disciplined,hard work, humble, respect for knowledge, and respect and courtesy.
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Majid, Zamakhsyari Abdul. "Konsep Musyawarah Dalam Alquran (Kajian Tafsir Tematik)." Almarhalah | Jurnal Pendidikan Islam 4, no. 1 (July 16, 2020): 19–28. http://dx.doi.org/10.38153/alm.v4i1.24.
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Al-Qur'an al-Karim rnerupakan kitab suci umat Islam yang terdiri dari kumpulan pesan-pesan Tuhan diturunkan kepada Nabi Muhamsriad saw baik melalui malaikat Jibrilataupun secara langsung memuat berbagai aturan yang diperpegangi manusia.Term musyawarah menjadi wacana publik di kalangan intelektual muslim pada abad-abad terakhir ini, terutarna abad ke-21. Hal tersebut disebabkan adanya pengaruh kalau, tidak dikatakan sebagai infiltrasi budaya dan teori politik barat terhadap dunia Islam, khususnya dalam wacana demokrasi. Sebenarnya jauh sebelum barat mendengungkan ide tentang demokrasi, dalam Islam telah lahir konsepsi dan aplikasi dan musyawarah. Hal itu dapat dilihat pada masa Nabi memimpin negara Madinah dan menjadikan musyawarah sebagai salah satu prinsip kenegaraan.Tradisi seperti ini dipraktekkan pula oleh para sahabat, khususnya para khulafa' al-Rasyidun pada masa kepemimpinan mereka.
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Barir, Muhammad. "Peradaban al-Qur’an dan Jaringan Ulama di Pesisir." SUHUF 8, no. 2 (November 11, 2015): 371–90. http://dx.doi.org/10.22548/shf.v8i2.11.
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Pesisir sebagai akses maritim merupakan pintu gerbang utama dalam penyebaran kebudayaan masa awal masuknya Islam. Jalur perekonomian yang terbentang dari selat malaka hingga pesisir Jawa meninggalkan banyak bekas yang hingga sekarang terabadikan dalam pena-pena kesejarahan negeri archipelago Nusantara. Pusat pengajaran al-Qur’a>n di pesisir Jawa di Grasik telah muncul pada awal abad ke 11, berkembang pada abad ke 15 di tanah kasunanan Giri, dan mencapai era perluasannya pada abad ke-18 seiring geliat pertumbuhan pesantren yang begitu pesat. Pada gilirannya, bentang wilayah yang strategis ini membangun jaringan tokoh Qurro>’ dan Ahli keilmuan al- Qur’a>n di pesisir Gresik Lamongan seperti Abdul Karim Musthofa dan Munawwar Sidayu Gresik yang memiliki sanad Ima>m ‘A>s}im.Kata kunci : Peradaban al-Qur’a>n, Jaringan Ulama>’ Qur’a>n
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Putra, Aldomi, Hamdani Anwar, and Muhammad Hariyadi. "Lokalitas Tafsir Al-Qur’an Minangkabau (Studi Tafsir Minangkabau Abad ke-20)." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 1 (May 16, 2021): 309. http://dx.doi.org/10.29240/alquds.v5i1.2550.
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Locality of Minangkabau in Interpretation of the Qur’an: (the study of Minangkabau interpretation of the 20th century)This study aims to find the absorption of locality in the interpretation of the Qur'an in Minangkabau, and to prove that Anthony H. Johns 'statement "cannot be denied the influence of local language in explaining the Al-Qur'an" and Islah Gusmian's statement "tafsir Al-Qur'an as a cultural product, it certainly struggles with tradition, culture, and socio-political realities”. This research is a qualitative research type of library research (library research), which uses a historical-philosophical approach. The primary sources of this research are the interpretation of Tafsir al-Burhân by Haji Abdul Karim Amarullah, Risâlah al-Qaul al-Bayyân fî Tafsîr al-Qur'ân, the work of Syeikh Sulaiman Arrasuli, and the tafsir of al-Da'wah wa al-Irsyâd ilâ Sabîl al -Rasyad by Abdul Lathif Syakur. This research found several aspects of locality in the interpretation of the Al-Qur'an Minangkabau, namely; first, the writing of interpretation as a request from the community, second, the absorption of local languages in translating and interpreting the Qur'an, third, using local samples in interpretation, fourth, the absorption of local customs in interpretation, and fifth using Minangkabau adagium in interpretation. Thus, the Minangkabau tafsir al-Qur'an is full of locality absorption
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Karim, Ridoan, Firdaus Muhammad-Sukki, Mina Hemmati, Md Shah Newaz, Haroon Farooq, Mohd Nabil Muhtazaruddin, Muhammad Zulkipli, and Jorge Alfredo Ardila-Rey. "Retraction: Karim et al. Paving towards Strategic Investment Decision: A SWOT Analysis of Renewable Energy in Bangladesh. Sustainability 2020, 12, 10674." Sustainability 13, no. 12 (June 10, 2021): 6620. http://dx.doi.org/10.3390/su13126620.
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Twigt, Mirjam A. "Book Review: Karim H Karim and Ahmad Al-Rawi, Diaspora and Media in Europe: Migration, Identity and Integration." European Journal of Cultural Studies 23, no. 5 (August 24, 2019): 848–54. http://dx.doi.org/10.1177/1367549419869349.
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Hassan, hishyar zeki, and mahdiy husen mohemmad. "هندسة الضمائر وخرق المعيار النحوي في النادرات العينية لعبد الكريم الجيلي." Twejer 3, no. 3 (December 2020): 521–52. http://dx.doi.org/10.31918/twejer.2033.14.
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The paper provides a stylistic investigation of Abdul Karim al-Jili’s poem Alnnadirat Aleiniat fi Albadirat Alghibia. The poem is a Sufi poem that consists of 534 lines. It is one of the most important Sufi texts; it contains almost all the Sufi philosophies and behavioral practices. The research aims to uncover the creative aspect of language in terms of exclusivity, privacy and treatment. The study will discuss two aspects only: 1- The implementation of pronouns between the standard and stylistic violation 2- Text displacement and the Violation of the grammatical standard This approach is used to reveal the text displacement through examining the internal components of the text in order to show its implications.
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Bashkin, Orit. "HYBRID NATIONALISMS:WAṬANĪANDQAWMĪVISIONS IN IRAQ UNDER ʿABD AL-KARIM QASIM, 1958–61." International Journal of Middle East Studies 43, no. 2 (April 8, 2011): 293–312. http://dx.doi.org/10.1017/s0020743811000079.
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AbstractThis paper analyzes Iraqi national narratives in the years from 1958 to 1961 to consider how innovative definitions of Arab nationalisms were affected by worldwide processes of decolonization. It demonstrates how Pan-Arabism was transformed in Qasimite Iraq because of its hybridization with Iraqi patriotism and, concurrently, how various elements of Arabist discourses were integrated into local and patriotic perceptions of Iraqi nationalism. Examining cultural idioms shared by Iraqi intellectuals belonging to different political groups, especially the communists and the Baʿthists, destabilizes a typology that assumes each ideological camp subscribed to a rigidly defined set of well-known historical narratives. The Pan-Arabists in this period often cultivated the notion that Arab nationalism did not entail an ethnic origin but rather the ability to adopt the Arabic language, as well as Arab history and culture, as a marker of one's national and cultural identity. The attempts to adapt Pan-Arab discourses to the specificities of the Iraqi milieu and to build coalitions with as many of the nation's groups as possible meant that the sectarian, anti-Shiʿi, and anti-Kurdish notions that colored Baʿthist discourses in later years were not as prominent in this period.
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Al-Qurtuby, Sumanto. "THE LUTHER OF SHI’I ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 1 (May 30, 2012): 137. http://dx.doi.org/10.21580/ws.20.1.188.
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<p class="IIABSBARU">This paper examines socio-historical roots of the emergence of the idea of “Islamic Protestantism” within Iranian Shi’i tradition. The central focus of this study is to present thoughts and activities of so-called “Iranian Luthers” as the agents, actors, and prime movers of the birth of Islamic reformation in Iran. These actors whose ideas of Islamic reformation have had great influences and reached broader audiences beyond Iranian territory include Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, and Abdul Karim Soroush. There are a number of Iranian reformers deserve credits for their thoughtful, controversial ideas of Islamic reformations. These Iranian reformers are considered “the Luthers of Islam” for their deep admiration of Martin Luther’s Protestant Reformation, and their calls for Islamic reformation just like Luther did in the sixteenth century Europe. By the socio-historical and descriptive analysis, this paper is not intended to compare two religious reformations in Iran and Europe, but rather to study and analyze their notions with regard to Islamic reformation.</p><p class="IKa-ABSTRAK">***</p>Artikel ini membicarakan tentang akar sosio-historis munculnya gagasan “Protestanisme Islam” dalam tradisi Syi’ah Iran, dengan fokus kajian pemikiran dan gerakan yang disebut “Luther Iran” sebagai agen, aktor, dan penggerak utama lahirnya reformasi Islam di Iran. Ide-ide reformasi Islam memiliki pengaruh besar dan mencapai khalayak yang lebih luas di luar wilayah Iran termasuk Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, dan Abdul Karim Soroush. Sejumlah reformis Iran layak mendapatkan perhatian karena pemikiran, ide-ide kontroversial mereka dalam reformasi Islam. Para reformis Iran dianggap sebagai “Luther Islam” karena kekaguman mendalam mereka terhadap Martin Luther, dan mereka menghendaki reformasi Islam seperti yang terjadi pada masa Luther di Eropa abad keenam belas. Dengan analisis sosio-historis dan deskriptif, tulisan ini tidak dimaksudkan untuk membandingkan dua reformasi keagamaan di Iran dan Eropa, melainkan untuk mempelajari dan menganalisis gagasan-gagasan mereka mengenai reformasi Islam.
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Ward, Rachel. "The Inscription on the Astrolabe by ʿAbd al-Karim in the British Museum." Muqarnas Online 21, no. 1 (March 22, 2004): 345–57. http://dx.doi.org/10.1163/22118993_02101030.
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Nardelli, Pasquale, Giovanni Landoni, and Massimiliano Greco. "In Response to Karim et al: Noninvasive Ventilation After Thoracoabdominal Aortic Surgery: More Trials? Yes, Please." Journal of Cardiothoracic and Vascular Anesthesia 33, no. 11 (November 2019): 3220–21. http://dx.doi.org/10.1053/j.jvca.2019.07.146.
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Gürata, Ahmet. "Tears of Love: Egyptian Cinema in Turkey (1938–1950)." New Perspectives on Turkey 30 (2004): 55–82. http://dx.doi.org/10.1017/s0896634600003915.
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When the movie [Domu' al-hubb (Tears of Love) (Turkish title: Aşkın Gözyaşları) (Muhammad Karim, 1936)] was first released in Istanbul's Şehzadebaşı district, the movie theatre's windows were broken and the traffic was jammed [because of the crowd]. The audience, who had not been able to watch any Turkish films for the last three years, loved this type of movie, which was not much different from those made by our theatre artists, and starring some Arab singers, and people wearing the fez and local dress (Özön 1962a, p. 760).
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Karim, G. A., and V. Panlilio. "Flame Propagation and Lean-Limit Extinction Within Stratified Mixtures Involving a Diluent Gas." Journal of Energy Resources Technology 114, no. 3 (September 1, 1992): 216–20. http://dx.doi.org/10.1115/1.2905944.
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Flame propagation within confined, stratified gaseous environments were investigated experimentally. The diluents nitrogen and helium were used in turn to overlay initially combustible methane-air or hydrogen-air mixtures. Gas stratification was achieved by allowing the two initially homogeneous gases to interdiffuse for a certain period of time at constant temperature and pressure within a long, vertical, smooth, closed, circular tube. Upward flame propagation was examined following spark ignition while the tube was closed at the top but open at the bottom. Near-extinction flame speeds, lower than those predicted according to Davies and Taylor (1950), were obtained with helium dilution. Moreover, estimated reactant concentrations at the observed location of flame extinction indicated, in specific instances, that mixture stratification appears to slightly enhance locally the lean flammability limit. Nonuniform, stratified combustible gaseous mixtures and flame propagation within such mixtures are found in many situations, including in numerous technical applications, as well as in various potentially hazardous circumstances. The leakage of a fuel from storage tanks or pipelines, the formation of layered combustible mixtures within rooms, corridors, or elevator shafts of buildings, the formation of gas pockets in coal mine galleries, and the inerting of flammable mixtures through diluent gas addition are some examples. Some relevant information about the stratification process and the flame propagation characteristics in these specific circumstances has already been reported in the literature by Bakke and Leach (1962), James and Purdy (1962), Girard et al. (1979), Karim and Lam (1986) and Karim et al. (1987). This investigation considers some aspects of flame propagation and mass transfer within confined, stratified gaseous environment. The diluents nitrogen and helium were used in turn to overlay initially combustible methane-air or hydrogen-air mixtures. Mixture stratification was produced by permitting the two initially homogeneous gaseous systems to interdiffuse at constant temperature within a long, vertical, smooth, closed, circular tube. Only upward flame propagation was examined, as this mode is expected to involve the widest flammability limits and the fastest propagation for both homogeneous and stratified methane-air mixtures when confined in tubes (Liebman et al., 1971).
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Crowhurst, Megan J. "An optimal alternative to Conflation." Phonology 13, no. 3 (December 1996): 409–24. http://dx.doi.org/10.1017/s0952675700002694.
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An issue which engaged the attention of phonologists following the publication of Halle & Vergnaud's ground-breaking Essay on stress (1987a) was the proper treatment of stress systems in which iterative foot structure is apparently required to locate the main prominence, yet expected secondary stresses are absent in the output. The solution proposed by Halle & Vergnaud was that unwanted secondary stresses are removed by a special repair mechanism, Conflation, accompanied by the automatic erasure of headless feet. The pattern which initially motivated the rule was found to exist in a very few languages: Cairene Arabic (Mitchell 1956, 1960, 1962; Langendoen 1968; McCarthy 1979; Stevens & Salib 1987), Seminole/Creek (Haas 1977; Jackson 1987; Tyhurst 1987) and possibly Palestinian Arabic (Brame 1973; Kenstowicz & Abdul-Karim 1980; Hayes 1995; inter al.).
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Al-Jalahma, Dheya, and Yasser A. Gomaa. "The Translation of Islamic Women-Related Legal Terms and Metaphors: A Comparative Study of Fazlul Karim’s (1938) and Robson’s (1963) Versions of Mishkat-ul-Masabih." International Journal of Linguistics, Literature and Translation 3, no. 11 (November 30, 2020): 133–48. http://dx.doi.org/10.32996/ijllt.2020.3.11.13.
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Through the instrumentality of the translation allusions strategies proposed by Leppihalme (1997) and the Skopos-plus-loyalty approach developed by Nord (1997), the present study scrutinizes the English translation of six Islamic-legal terms and six metaphors used for women in selected Prophetic Hadith from two English versions of Al-Tabrīzī’s (d. 1348 A.D.) Mishkat-ul-Masabih that have been translated by Fazlul Karim (1938) and Robson (1963). The results indicate that Fazlul Karim’s (1938) translation of the of Islamic-legal terms shows his commitment to provide the Muslim reader with the necessary Islamic rulings and opinions taken from the Prophetic Hadith. However, the language in his translation is found to be incomprehensible in many cases because it strictly adheres to the Arabic structure. By comparison, Robson’s (1963) language appears natural and the terms are translated more accurately regarding the ‘general meaning’ of the word. In addition, his translation is comprehensible and coherent. Fazlul Karim’s (1938) translation of metaphors of women shows that, in most cases, he uses an inaccurate translation for the respective metaphor. Robson (1963) is found to be consistent with his skopos of using natural English. This study is an attempt to shed light on the importance of gaining knowledge about the culture that surrounds the terms related to women and its effects on translation. It endeavors to draw attention to the role of translation in reflecting the appropriate status and societal role of women at a particular time with special emphasis on terms that consist of a combination of physical, social, and legal aspects.
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Barrell, Ray, and E. Phillip Davies. "Financial Regulation." National Institute Economic Review 216 (April 2011): F4—F9. http://dx.doi.org/10.1177/0027950111411368.
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The financial crisis that engulfed the world in 2007 and 2008 has led to a wave of re-regulation and discussion of further regulation that has culminated in the proposals from the Basel Committee as well as those in the Vickers Committee report on Banking Regulation and Financial Crises. This issue of the Review contains a number of papers on Banking Regulation, covering many aspects of the debate, and we can put that debate in perspective through these papers and also by discussing our work on the relationship between bank size and risk taking, which is reported in Barrell et al. (2011). We addressed the causes of the crisis in the October 2008 Review, and began to look at the costs and benefits of bank regulation in Barrell et al. (2009). In that paper we argued that we needed to know the causes of crises and whether the regulators could do anything to affect them before we discussed new regulations. It is now generally agreed that increasing core capital reduces the probability of a crisis occurring, and most changes in regulation that are being discussed see this as the core of their toolkit. The work by the Institute macro team in Barrell et al. (2009) and in Barrell, Davis, Karim and Liadze (2010) was the first to demonstrate that there was a statistically important role for capital in defending against the probability of a crisis occurring, and our findings were widely used in the policy community in the debate over reform.
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Van Boheemen, L., M. Ter Wee, M. Falahee, M. H. Van Beers-Tas, A. Finckh, A. Hensvold, K. Raza, and D. Van Schaardenburg. "OP0114 PREDICTING RHEUMATOID ARTHRITIS USING THE SYMPTOMS IN PERSONS AT RISK OF RHEUMATOID ARTHRITIS (SPARRA) QUESTIONNAIRE." Annals of the Rheumatic Diseases 79, Suppl 1 (June 2020): 75. http://dx.doi.org/10.1136/annrheumdis-2020-eular.3093.
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Background:Accurate prediction of rheumatoid arthritis (RA) development in persons at risk of RA can help to select individuals for early intervention trials. Currently, RA prediction mostly relies on biomarkers such as genetic factors, autoantibodies and imaging abnormalities, with symptoms being only a minor component1-3. However, at-risk individuals exhibit a high prevalence of diverse and often severe symptoms4,5and information on the predictive ability of individual symptoms or symptom complexes is still largely lacking.Objectives:We investigated the prevalence and predictive ability of symptoms in persons at-risk of RA, using the validated ‘Symptoms in Persons At Risk of Rheumatoid Arthritis’ (SPARRA) questionnaire.Methods:Individuals at-risk of RA from four different cohorts from the Netherlands (n=122), United Kingdom (N=90), Sweden (N=13) and Switzerland (N=20), were asked to fill out the SPARRA questionnaire, consisting of 69 questions (previously described6). Individuals were either defined as persons with anticitrullinated protein antibodies (ACPA) and/or rheumatoid factor (RF; n=193), having relevant symptoms (i.e. clinically suspect arthralgia with or without RA-specific antibodies, n=70) or being first degree relatives (FDR, n=20) of RA patients. All were followed for a minimum of 24 months or until clinical arthritis development. Univariable analyses were performed for possible predictor selection (p<0.2), followed by stepwise forward selection (by Cox regression, p<0.1) to create a multivariable prediction model.Results:The mean age of all participants was 49 years and 69% was female. In total, 56 persons (23%) developed clinical arthritis (n=22, 25, 7, 2 respectively in the 4 groups) after a median of 11.9 months (IQR 5.3 - 17.8). In total, 23 SPARRA questions were selected from the univariable analyses and entered in the stepwise forward selection procedure. Time to development of RA was predicted by the following questions: pain moving from joint to joint, having moderate or severe swelling in joints, feeling ≥1 days fatigue per month and feeling stiffness in joints of one and both feet (table 1).Table 1.Multivariable prediction model of SPARRA questions to predict clinical arthritisHR (95% CI), pDoes your joint pain move from joint to joint?No; from arms to legs; from legs to arms (ref)1From ons side to the other2.96 (1.57; 5.57), p = 0.001Over the past month how much joint swelling have you had?None or mild (ref)1Moderate or severe3.04 (1.48; 6.25), p = 0.003Over the past month how many days of the month have you had fatigue?0 (ref)1≥ 10.32 (0.15; 0.67), p = 0.003Where did you feel joint stiffness?Neither feet (ref)One foot0.93 (0.42; 2.08), p = 0.865Both feet0.40 (0.17; 0.93), p = 0.032Conclusion:Asking persons at-risk of RA about joint pain, swelling and stiffness is common clinical practice. However, specific details such as pain moving from one side to the other or degree of joint swelling may provide useful additional information to estimate a person’s RA risk. The protective effect noted for fatigue and stiff feet may reflect an underlying pain syndrome rather than RA risk. We are currently performing analyses of the potential added value of SPARRA questions over the clinical prediction model by van der Stadt et al3which will help determine the final format of the SPARRA questionnaire.References:[1]de Hair MJ et al. Ann Rheum Dis. 2013;72(10):1654-8.[2]Rakieh C et al. Ann Rheum Dis. 2015;74(9):1659-66.[3]van de Stadt LA et al. Ann Rheum Dis. 2013;72(12):1920-6.[4]Smolik I et al. J Rheumatol. 2013;40(6):818-24.[5]Stack RJ et al. Arthritis Care Res (Hoboken). 2013;65(12):1916-26.[6]van Beers-Tas MH et al. RMD Open. 2018;4(1):e000641.Acknowledgments:Supported by EULARDisclosure of Interests:Laurette van Boheemen: None declared, Marieke ter Wee: None declared, M. Falahee: None declared, M.H. van Beers - Tas: None declared, Axel Finckh Grant/research support from: Pfizer: Unrestricted research grant, Eli-Lilly: Unrestricted research grant, Consultant of: Sanofi, AB2BIO, Abbvie, Pfizer, MSD, Speakers bureau: Sanofi, Pfizer, Roche, Thermo Fisher Scientific, Aase Hensvold: None declared, Karim Raza Grant/research support from: KR has received research funding from AbbVie and Pfizer, Consultant of: KR has received honoraria and/or consultancy fees from AbbVie, Sanofi, Lilly, Bristol-Myers Squibb, UCB, Pfizer, Janssen and Roche Chugai, Speakers bureau: KR has received honoraria and/or consultancy fees from AbbVie, Sanofi, Lilly, Bristol-Myers Squibb, UCB, Pfizer, Janssen and Roche Chugai, Dirkjan van Schaardenburg: None declared
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Begon-Pescia, C., J. Mielle, N. Campose, K. Chebli, L. Manchon, J. Santo, C. Apolit, et al. "THU0199 ABX464, A NOVEL DRUG IN THE FIELD OF INFLAMMATION, INCREASES MIR-124 AND MODULATES MACROPHAGES AND T-CELL FUNCTIONS." Annals of the Rheumatic Diseases 79, Suppl 1 (June 2020): 321–22. http://dx.doi.org/10.1136/annrheumdis-2020-eular.4959.
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Background:ABX464 is a small oral molecule with a novel mode of action. It binds the Cap Binding Complex, involved in the biogenesis of RNAs and predominantly upregulates the expression of a microRNA miR-124 in PBMCs and T cells (1). miR-124 has been widely described for its anti-inflammatory properties, with many confirmed targets i.e. monocyte chemoattractant protein 1 (MCP-1, CXCL-1, SERPIN-E1, STAT-3, IL-6 receptor. It post-transcriptionally regulates the expression of MCP-1 in rheumatoid arthritis (RA) synoviocytes and decreases their proliferation (2). While miR-124 is decreased in synoviocytes of RA patients, its injection in joint improved arthritis in rats (3). miR-124 expression in macrophages leads to the induction and maintenance of anti-inflammatory M2 phenotype (4). Its effect in T cells remains controversial.Objectives:(i) To assess the effect of ABX464 on miR-124 expressionin vitroin macrophages andin vivoin patients; (ii) to assess the effect of ABX464 on arthritis in mice and (iii) to decipher the effect of ABX464 on human macrophages and T cells.Methods:miR-124 was measured in human monocyte-derived macrophages (huMDM) treated with ABX464 for 4 days and in patients with ulcerative colitis included in a phase IIa RCT in blood and rectal biopsies at day 56 by TaqMan qPCR. Collagen-induced arthritis (CIA) was induced using usual protocol and ABX464 was given by gavage 2 weeks at 40 mg/kg after the 2ndinjection of collagen and Freund adjuvant. HuMDM were exposed to 5 µM of ABX464 or DMSO (control) for 4 days, during a M1-polarization. Cytokines and chemokines were assessed in supernatants using both Proteome Profiler Array and Luminex. PBMCs were exposed to ABX464 (5 µM) for 6 days. Th1 (IFN-g+), Th17 (CCR6+IL-17+), Th2 (CRTH2+ IL-4+) and Tregs (CD25+CD125-/loFoxP3+) were assessed by flow cytometry. IL-6 receptor was assessed in CD4+ supernatant using ELISA.Results:ABX464 increased miR-124 in vitro by 3.41 folds in huMDM (p=0.001) compared to DMSO. The phase IIa RCT conducted in 32 patients with moderate to severe active ulcerative colitis showed a good safety profile and significant clinical efficacy. A strong increase of miR-124 was observed both in blood and rectal biopsies of patients treated with ABX464 (637 and 7.69 folds respectively, compared to placebo, p<0.05). The use of ABX464 drastically decreased the incidence of arthritis from 52% (15/ 29 mice) to 10% (3/30 mice) in a CIA model. Macrophages treated with ABX464 produced significantly less MCP-1 (median decrease -67%, p=0.004), CXCL-1 (-18%, p=0.004) and SERPIN-E1 (-53%, p=0.004), as confirmed by the two technics (n=9). ABX464 significantly decreased Th17 (-56%, p=0.02), while increasing Th2 (+21%, p=0.01). IL-6 soluble receptor was significantly decreased in supernatant of PBMCs treated with ABX464 (-43%, p=0.04).Conclusion:We demonstrated that ABX464 increases miR-124 bothin vitroand in ulcerative colitis patients.In vitro, ABX464 decreased the expression of miR-124 target genes, that is MCP-1, CXCL-1, SERPIN-E1 in macrophages and decreases the number of Th17 as well as IL-6 soluble receptor in CD4+ T cells. A phase IIa RCT is currently ongoing in patients with rheumatoid arthritis and inadequate response to methotrexate and/or TNF-inhibitors (n=60). Results are expected during 2020 summer.References:[1]Vautrin A et al. Sci Rep. 2019;9:792[2]Nakamachi Y et al. Arthritis Rheum 2009; 60:1294-304[3]Nakamachi Y et al. Ann Rheum Dis 2016; 75:601-8[4]Veremeyko T et al. PLoS ONE 2013; 8:e81774Disclosure of Interests:Christina BEGON-PESCIA: None declared, Julie Mielle: None declared, Noélie Campose Employee of: ABIVAX, Karim Chebli Consultant of: ABIVAX, Laurent Manchon: None declared, Julien Santo Employee of: ABIVAX, Cécile Apolit Employee of: ABIVAX, Kévin Martin Grant/research support from: ABIVAX, Laure Lapasset Employee of: ABIVAX, Audrey Vautrin Employee of: ABIVAX, Didier Scherrer Employee of: ABIVAX, Aude Garcel Employee of: ABIVAX, Jamal Tazi Shareholder of: ABIVAX, Grant/research support from: ABIVAX, Consultant of: ABIVAX, Employee of: ABIVAX, Paid instructor for: ABIVAX, Speakers bureau: ABIVAX, Claire DAIEN Grant/research support from: from Pfizer, Abbvie, Roche-Chugaï, Novartis, Abivax, Sandoz, Consultant of: Abbvie, Abivax, BMS, MSD, Roche-Chugaï, Lilly, Novartis, Speakers bureau: Abbvie, Abivax, BMS, MSD, Roche-Chugaï, Lilly, Novartis
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Wells, I., G. Simons, R. Stack, C. Mallen, P. Nightingale, K. Raza, and M. Falahee. "OP0264-HPR PERSPECTIVES ON APPROACHES TO PREDICT THE DEVELOPMENT OF RHEUMATOID ARTHRITIS: A QUANTITATIVE ASSESSMENT OF PATIENTS AND THEIR FIRST DEGREE RELATIVES." Annals of the Rheumatic Diseases 79, Suppl 1 (June 2020): 165.1–166. http://dx.doi.org/10.1136/annrheumdis-2020-eular.2175.
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Background:There is considerable interest within the medical research community in the identification of individuals at risk of developing rheumatoid arthritis (RA), to identify those who may benefit from preventive interventions. However, it is important to understand the views of those who may be candidates for such predictive tests, to inform the development of effective approaches. First degree relatives (FDRs) of patients with RA are at an increased risk of developing RA. RA patients can provide access to FDRs. Qualitative investigations have explored the views of these groups about predictive testing for RA1,2, but quantitative approaches are needed to develop a robust understanding.Objectives:To identify predictors of interest in predictive testing for FDRs and patients, and to assess the likelihood of patients communicating information about RA risk to their FDRs.Methods:Surveys were completed by 482 RA patients and 397 of their FDRs. Patients were invited to complete the survey and to provide another to their relatives. Spearman’s Rank Correlations were used to assess relationships between interest in predictive testing/ likelihood of risk communication and potential predictor variables.Results:FDRs had a median age of 41 years, 64% were female. 57% were definitely interested and 36% were probably interested in taking a predictive test for RA. Several predictors were found to be associated with interest (table 1).Table 1.Spearman’s correlations for relatives’ and patients’ interest in predictive testing. After applying a Bonferonni adjustment, p values were taken as statistically significant at p≤0.003.FDRsPatientsPredictors of interest in predictive testingrsPrsPBrief Illness Perception Questionnaire0.110.030.090.05 Consequences0.16*0.002*0.100.03 Timeline0.090.07-0.050.28 Personal control-0.030.59-0.020.68 Treatment control-0.020.760.020.74 Identity0.090.090.120.01 Concern0.21*<0.001*0.16*<0.001* Coherence0.110.030.0070.88 Emotional0.120.020.110.02Information Seeking0.35*<0.001*0.22*<0.001*Decision making-0.050.330.070.13Health literacy0.030.520.020.62Health numeracy-0.060.23-0.020.72Brief Avoidance Coping Questionnaire0.120.02-0.010.76Optimism0.060.26-0.070.12Health anxiety0.16*0.001*--Perceived risk0.37*<0.001*--Rheumatoid Arthritis Impact of Disease--0.050.31– not applicablePatients had a median age of 65 years, 71% were female. 47% were definitely interested and 30% were probably interested in their children taking a predictive test. Several predictors were found to be associated with interest (table 1). On a Likert scale from extremely unlikely (0) to extremely likely (4), most patients indicated that they were likely to communicate RA risk information to their children (median score=3).Conclusion:Interest in predictive testing for RA was high amongst FDRs, and factors including information seeking preference, RA risk perception, concern about RA, perceived consequences of RA and health anxiety were significantly associated with interest. Patients were also willing to communicate information about RA risk to their children. These findings increase understanding of perceptual variation in those at risk of RA, and will inform the development of information to support decision making in individuals considering predictive tests and preventive interventions. We are currently extending this preliminary analysis by building multivariate models incorporating a range of attitudes about predictive testing, assessing predictors of patients’ likelihood of communicating to their FDRs about risk, and the relationship between patients’ and FDRs’ responses.References:[1]Stack RJ et al. BMJ open. 2016; 6(6):e010555.[2]Falahee M et al. Arthritis care & research. 2017; 69(10):1558-65.Acknowledgments:This work was supported by Versus Arthritis; Grant reference: 21560.Disclosure of Interests:Imogen Wells: None declared, Gwenda Simons: None declared, Rebecca Stack: None declared, Christian Mallen Grant/research support from: My department has received financial grants from BMS for a cardiology trial., Peter Nightingale: None declared, Karim Raza Grant/research support from: KR has received research funding from AbbVie and Pfizer, Consultant of: KR has received honoraria and/or consultancy fees from AbbVie, Sanofi, Lilly, Bristol-Myers Squibb, UCB, Pfizer, Janssen and Roche Chugai, Speakers bureau: KR has received honoraria and/or consultancy fees from AbbVie, Sanofi, Lilly, Bristol-Myers Squibb, UCB, Pfizer, Janssen and Roche Chugai, M. Falahee: None declared
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Wells, I., P. Nightingale, G. Simons, C. Mallen, K. Raza, and M. Falahee. "POS1483-HPR A QUANTITATIVE ASSESSMENT OF THE LIKELIHOOD THAT PATIENTS WITH RHEUMATOID ARTHRITIS WILL COMMUNICATE INFORMATION ABOUT RHEUMATOID ARTHRITIS RISK TO RELATIVES." Annals of the Rheumatic Diseases 80, Suppl 1 (May 19, 2021): 1026–27. http://dx.doi.org/10.1136/annrheumdis-2021-eular.1749.
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Background:First-degree relatives (FDRs) of patients with rheumatoid arthritis (RA) are at increased risk of RA and are being recruited to studies of predictive and preventive approaches. Access to FDRs is usually via the proband with RA. Qualitative investigations have shown that communication of RA risk to FDRs is a complex and selective process. However, quantitative data are needed to develop a robust understanding of this process and its determinants to develop effective communication strategies and support for RA patients and their relatives.Objectives:To identify predictors of the RA patients’ reported likelihood of communicating RA risk information to their FDRs.Methods:Patients with RA were invited to anonymously complete a survey assessing patient characteristics including age, gender, duration of RA, information seeking and decision making preferences (Autonomy Preference Index1), interest in FDRs taking a predictive test for RA, dispositional openness, and the general functioning subscale of the McMaster Family Assessment Device2. Reported likelihood of communicating RA risk to each of the patients’ FDRs was assessed using a Likert scale ranging from extremely unlikely (0) to extremely likely (4). The median score across all FDRs was calculated for each patient. The association between patient characteristics and the median score was examined using univariate approaches.Results:Surveys were completed by 482 patients (median age 65 years, 72% female). Most patients reported being likely to communicate RA risk to their FDRs (median score=3). Those who reported their likelihood of communicating RA risk to both children and siblings were more likely to communicate risk to children than siblings (p<0.001). No significant difference was found for FDRs’ gender, or patients’ gender, on reported likelihood to communicate about RA risk (p=0.32 and p=0.87, respectively). Patients who were older and who had had RA for longer were less likely to communicate about RA risk with their relatives. Patients who had higher interest in their FDRs taking a predictive test for RA, information seeking preferences, openness to communicate, and family functioning were more likely to communicate about risk (Table 1).Table 1.Descriptive statistics and Spearman’s rank-order correlations for the association between patients’ characteristics and their median reported likelihood of communicating to their FDRs about RA riskPatient characteristicsDescriptive statisticsAssociation with median likelihood to communicate risk to relativesTest statisticP valueAge; median (IQR)65 (55-72)-0.19<0.001*RA duration; median (IQR)10 (4-20)-0.180.001*Autonomy preferences Information seeking; median (IQR)84 (75-97)0.26<0.001* Decision making; median (IQR)54 (42-67)0.090.048Interest in children taking a test; median (IQR)3 (2-3)0.44<0.001*Interest in siblings taking a test; median (IQR)2 (2-3)0.44<0.001*Openness; median (IQR)2 (1-3)0.130.004*Family functioning; median (IQR)2 (2-3)0.23<0.001** p values significant at the Bonferroni adjusted value of 0.006.Conclusion:Respondents were willing to communicate RA risk to their FDRs, and were more likely to communicate about risk to their children than their siblings. Factors including information seeking preferences, dispositional openness, interest in FDRs taking a predictive test, and family functioning were associated with increased likelihood of communicating RA risk information to FDRs. Patients’ age and RA duration were associated with decreased likelihood. These findings increase understanding of communication about RA risk in families, and will inform the development of informational approaches to support family communication and access to FDRs.References:[1]Ende et al. Journal of General Internal Medicine. 1989; 4(1): 23-30.[2]Epstein et al. Journal of Marital and Family therapy.1983; 9(2): 171-180.Acknowledgements:This work was supported by Versus Arthritis; Grant reference: 21560 and Riksbankens Jubileumsfond (The Swedish Foundation for Humanities and Social Sciences); Grant reference: M13-0260:1 ‘Mind the Risk’.Disclosure of Interests:Imogen Wells: None declared, Peter Nightingale: None declared, Gwenda Simons: None declared, Christian Mallen Grant/research support from: Keele School of Medicine have received funding to support BMS recruit to a non-pharmacological atrial fibrillation trial., Karim Raza Grant/research support from: KR reports grants from Abbvie and Pfizer, and personal fees from Abbvie, Pfizer, Sanofi, Lilly, Bristol Myers Squibb, UCB, Janssen, and Roche Chugai, all outside the submitted work., M. Falahee: None declared
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Parida, Biswajita, Sanket Sunand Dash, and Dheeraj Sharma. "Role of culture-specific rights, responsibilities and duties in industry 4.0: comparing Indic and Western perspectives." Benchmarking: An International Journal 28, no. 5 (April 29, 2021): 1543–57. http://dx.doi.org/10.1108/bij-05-2020-0257.
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PurposeThe increasing globalization of business has led to increasing demand for executives who can function in cultural milieus different from their own. This demand has been exacerbated by the fact that globalization has not led to cultural homogenization and hence, for good or bad, executives are not able to universally apply the home country's conceptualizations of rights, responsibilities and duties and must operate within the constraints of host country's cultural environments. Hence, business scholars and global executives increasingly need to reflect on the conceptualization of rights, responsibilities and duties; understand the historical context which has led to different conceptualizations across geographies and appreciate and harness these differences for improving business effectiveness. This paper helps in this endeavor by explaining the differences and similarities that exists between the Indian and Western cultures regarding the concepts of roles, responsibilities and duties. This exposition will help multinational organizations improve their internal practices and employee training methods.Design/methodology/approachThis study attempts to trace the differences and similarities in the conceptualization of rights, duties and responsibilities between the Western tradition and the Indic tradition by literature review. The Indic tradition refers to the broad cultural paradigm that shapes the thinking of the people of Indian subcontinent. The prominent sources of the Indic tradition include Hinduism and Buddhism. India was a British colony for two hundred years and is home to one of world's largest English-speaking population. There are more Muslims in the Indian subcontinent than in the Middle East (Grim and Karim, 2011). Hence, the Indic tradition has also been substantially influenced by the Western and Islamic traditions.FindingsThe paper argues that Westerners and Indians have different conceptualization of rights, duties and responsibilities and their relative importance. Broadly speaking, Indian ethos focuses on context-specific responsibilities while the Western attitude focuses on universal rights. These differing conceptualizations have been shaped by the cultural history of the two regions and are manifested in the decision-making styles, levels of individual autonomy and views on the ethicality of actions. There is a need to train expatriate Western and Indian managers on these issues to enable smooth functioning.Research limitations/implicationsThe cross-cultural literature has tended to lump together all non-Western civilizations under the category of East thereby ignoring significant differences between them. The Far-East countries of China, Korea, Taiwan and Japan have been highly influenced by the Confucian ethics. India-specific social systems like the caste system, division of human life span into stages with specific responsibilities, enduring worship of nature and Western influence through colonization have been absent in these countries or much less marked. The paper aims to bring forward the distinguishing features in Indian thought that contributes to its distinctive attitude toward rights, responsibilities and duties; contrast it with the Western views on rights and duties and identify the relevance of the discussion to the business context.Practical implicationsThe cross-cultural training needs to emphasize both conflict resolution and behavioral aspects. For example, the conflict resolution process in Western countries can be more algorithmic with conflicts being rationally determined by consistent application as well-defined rules (as nature of duties is more universal in Western tradition). On the other hand, conflict resolution practices in India need to be contextual and may require appeals to higher ideals (as nature of duties is more contextual and idealistic in Eastern tradition).Social implicationsThe differences in attitudes regarding rights, responsibility and duties between the West and India suggest the need for cross-cultural training of managers and contextual conflict resolution techniques. The need is exacerbated by the increase in the number of multinational corporations (MNCs). Earlier, most MNCs were headquartered in the West and hence cross-cultural training was primarily geared to help Western expatriates fit into the host country culture (Nam et al., 2014). The growth of Asian MNCs has increased the need of cross-cultural training for Asian expatriates (Nam et al., 2014).Originality/valueThe training processes can be customized to supplement cultural strengths and promote behaviors that are culturally inhibited. Employees in India can be trained to emphasize the value of assertiveness in communication, the need to articulate one's personal success and appreciate the rigid nature of rules in Western contexts. Similarly, Westerners can be trained to emphasize the importance of context in business interactions, the need to forge personal relations for business success and the importance of paternalistic behavior in securing employees commitment.
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Mohd. Yusof, Mohd Badruddin, Fadil Othman, Normala Hashim, and Nur Cahaya Ali. "The Role of Socio-Economic and Cultural Factors in Municipal Solid Waste Generation: A Case Study in Taman Perling, Johor Bahru." Jurnal Teknologi, January 20, 2012. http://dx.doi.org/10.11113/jt.v37.551.
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Satu daripada masalah utama dalam pembangunan sistem pengurusan sisa pepejal bersepadu di Malaysia ialah kekurangan data menyeluruh tentang penjanaan dan komposisi sisa. Perkara ini perlu diatasi demi memudahkan perancangan pengurusan pada masa akan datang. Walaupun terdapat banyak kajian tentang sisa pepejal, antaranya ialah Abd. Karim et al. (1996), Sabarinah (1997), dan Salim et al. (1994), tetapi model dan pendekatan yang lebih jelas masih diperlukan bagi menentukan faktor yang mempengaruhi penjanaan sisa pepejal oleh sesebuah komuniti di Malaysia. Kajian yang telah dijalankan di Taman Perling, Johor Bahru mendapati bahawa faktor pendapatan, pendidikan, lain-lain faktor kemasyarakatan kurang mempengaruhi jumlan penjanaan sisa pepejal domestik. Hanya faktor saiz isi rumah dan cara hidup menunjukkan korelasi terhadap jumlah sisa yang dijana. Jumlah sisa berkorelasi secara positif dengan saiz isi rumah, tetapi berkorelasi secara negatif terhadap kekerapan makan di luar rumah. Ini bermakna, pada lazimnya, keluarga besar menjana jumlah sisa yang lebih banyak daripada keluarga yang bersaiz kecil. Begitu juga dengan mereka yang jarang mengunjungi restoran atau gerai makan didapati menghasilkan sisa lebih berbanding keluarga yang kerap makan di luar rumah. Hasil kajian memberi perspektif yang baru terhadap teori penjanaan sisa yang selama ini kerap mengaitkan aspek pendapatan dan faktor sosioekonomi dengan jumlah sisa domestik. Penemuan ini juga mengajar kita supaya lebih prihatin terhadap faktor sosial dan gaya hidup yang mempengaruhi tren penjanaan sisa, seterusnya dalam usaha menangani masalah pengurusan sisa pepejal domestik pada masa akan datang. Kata kunci: sisa domestik; faktor sosioekonomi; saiz keluarga; cara hidup dan tabiat pemakanan The absence of a comprehensive database on solid waste generation and composition appears to be the major drawback to the development of an integrated waste management system in Malaysia. While many studies have been conducted on related fields, such as Abd. Karim et al. (1996), Sabarinah (1997) and Salim et al. (1994), there is still a lack of clear model or approach in determining attributes influencing the amount of wastes generated by our community. A study conducted in Taman Perling, Johor Bahru has showns that such as attributes as income, education, and other socio-economic factors barely affect the amount of waste generated. It seems that only family size and lifestyle factors, particularly the eating habits of residents, contribute significantly to variations in the generation of residential waste in the study area. While the amount increases with the size of family, it decreases as the respondents dine out more often. This study suggests new insights concerning the role of social factors and lifestyle in affecting the generation of household waste. Key words: Domestic waste generation; socio-economic factors; family size; lifestyle; eating habits
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Choi, Soohwan. "Reply to Karim et al." European Journal of Cardio-Thoracic Surgery, September 18, 2020. http://dx.doi.org/10.1093/ejcts/ezaa299.
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Lohmeier, Dieter, and Stig T. Rasmussen. "Carsten Niebuhrs stambog." Fund og Forskning i Det Kongelige Biblioteks Samlinger 49 (June 11, 2014). http://dx.doi.org/10.7146/fof.v49i0.41228.
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NB: Artikeln er på dansk, kun resuméet er på tysk.Stammbücher waren im 18. Jahrhundert ein fester Bestandteil des studentischen Brauchtums. Es waren Bücher im Queroktavformat, in denen Studenten Eintragungen ihrer Professoren und vor allem ihrer akademischen Freunde sammelten, wenn sie selbst oder diese die gemeinsam besuchte Universität verließen. Die Eintragungen waren stark formalisiert: Wer sich eintrug, hatte eine Seite zur Verfügung, schrieb ein Zitat aus der klassischen oder der modernen europäischen Literatur mit einer moralischen Botschaft oder einer Aufforderung zum Genuß der Jugendfreuden ein, beteuerte seine Freundschaft mit dem Besitzer des Stammbuchs und fügte das Datum, seinen Namen, seine Herkunft und sein Studienfach hinzu − dies beides in den abgekürzten Formen, die auch in den Universitätsmatrikeln üblich waren. Stammbücher sind deshalb als biographische Quellen gute Ergänzungen zu den Matrikeln, da sie dokumentieren, mit wem wann und wo der Besitzer zusammengetroffen ist. Mehr Informationen geben sie allerdings in der Regel auch nicht her. Niebuhr hat sich sein Stammbuch bald nach dem Beginn seines Studiums in Göttingen 1757 zugelegt und hat dort bis zum 1. Oktober 1760, unmittelbar vor seiner Abreise nach Kopenhagen, über 100 Eintragungen gesammelt. Sie stammen ausschließlich von Studenten. Professoren haben sich nicht eingetragen, auch nicht diejenigen, die Niebuhr nachweislich gut kannte, weil sie ihm den Weg zur Teilnahme an der Arabischen Reise ebneten. Berühmt gewordene Kommilitonen hatte Niebuhr nicht, doch findet man Eintragungen seiner guten Freunde Gregorius Wiedemann aus Kopenhagen und Johann Sibberns aus dem Lande Wursten, der wie Niebuhr Ingenieuroffizier wurde und hauptsächlich bei der kurhannoverschen Landesaufnahme als Landmesser tätig war. Eintragungen aus den letzten Monaten vor der Abreise aus Göttingen deuten darauf hin, daß Niebuhr damals bewußt Verbindungen mit Studenten aus dem dänischen Gesamtstaat und ihren Hofmeistern pflegte. Bis 1760 ist Niebuhrs Stammbuch ein typisches Studentenstammbuch. Ungewöhnlich wird es erst dadurch, daß Niebuhr es auf die Arabische Reise mitnimmt und bis zu seiner Rückkehr nach Kopenhagen benutzt. Zunächst denkt und handelt er dabei anscheinend noch ganz in den Bahnen des studentischen Brauchtums, denn er sammelt weder Eintragungen von den Hofleuten und Beamten, mit denen er in Kopenhagen umgeht, noch solche von dem dänischen Gesandten in Konstantinopel und dessen Personal. Aber ganz allmählich wird dann aus dem Stammbuch ein Sammel- und Notizbuch und damit eine ergänzende Quelle zur Arabischen Reise 1761-1767. Niebuhr sammelt Schriftproben orientalischer und indischer Sprachen, Namenlisten von unterschiedlichen Gruppen, denen er unterwegs begegnet: europäische Konsuln und Kaufleute in Ägypten, englische Schiffskapitäne, die 1763nach Moccha kommen, Franzosen in der indischen Handelsstadt Surat oder Freunde in Basra. Schließlich beginnt er auf dem Rückweg zu notieren, wen er kennengelernt hat und wer ihm Grüße nach Europa mitgegeben oder ihn gebeten hat, dort Verwandte von ihrem Schicksal zu unterrichten. Dazu kommen dann auch Eintragungen von Männern aus unterschiedlichen Gesellschaftskreisen jenseits der Universitäten: von katholischen Mönchen und Missionaren, von einem Verwandten Jean-Jacques Rousseaus, der in Persien lebt, oder von den europäischen Kaufleuten in Aleppo, unter denen Niebuhr sich nach der langen einsamen Reise durch das Zweistromland sehr wohl gefühlt hat. Von den orientalistischen Sprach- und Schriftproben, die alle einzeln besprochen werden, seien nur drei erwähnt, in denen sich spiegelt, wie weit sich Niebuhrs Erfahrungshorizont durch die Arabische Reise über das soziale Umfeld der üblichen Studentenstammbücher hinaus öffnete. Ein Gelehrter namens Awadh ibn Abd Allah (der − namenlos − auch in Niebuhrs „Reisebeschreibung“ erwähnt ist) bezeugt in arabischer Schrift und Sprache, daß sich fünf namentlich genannte Männer aus Dänemark im Frühjahr 1763in Bayt al-Faqîh im Jemen aufgehalten haben und daß daraus eine nahe Bekanntschaft geworden ist. Ein Blatt in persischer Sprache hält fest, daß während der Regierungszeit von „Gottes Diener Muhammad Karim Khan Zand“ der dänischen Mathematiker Dr. Niebuhr im Frühjahr 1765 in Schiraz angekommen, von dort aus nach Persepolis gereist ist, wo er „viele Zeichnungen von Bildern und Texten, sowohl islamischen als auch nicht-islamischen“ ausgeführt hat, und dann von Schiraz nach Bûshehr zurückgekehrt ist. Bemerkenswert ist schließlich ein osmanisch-türkischer Text, den der von irisch-griechischen Eltern in Konstantinopel geborene, in Wien orientalistisch geschulte und dann in der österreichischen Gesandtschaft in Konstantinopel als Dolmetscher tätige Thomas Herbert Rathkeal 1767 geschrieben und zugleich ins Französische übersetzt hat. Er faßt lapidar die Arabische Reise zusammen und ist als Denkmal zu Ehren der Verdienste Niebuhrs in sein Stammbuch eingetragen.
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"Abdul-Karim et al. Disclosure of Incidental Findings From Next-Generation Sequencing in Pediatric Genomic Research. Pediatrics. 2013;131(3):564-571." PEDIATRICS 132, no. 1 (July 1, 2013): 172. http://dx.doi.org/10.1542/peds.2013-1113.
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Mayeur-Jaouen, Catherine. "Sluglett Peter with Weber Stefan (éd.), Syria and Bilad al-Sham under Ottoman Rule. Essays in honour of Abdul-Karim Rafeq,." Revue des mondes musulmans et de la Méditerranée, no. 136 (November 15, 2014). http://dx.doi.org/10.4000/remmm.8171.
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