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HAYAT, NAEE, and DZULKIFLI MUKHTAR. "Looking To Start The Entrepreneurial Journey: Finding The Right Partners." International Journal of Entrepreneurship Case Study (IJECS) 2, no. 2 (2023): 8–14. http://dx.doi.org/10.51471/ijecs.v2i2.1247.
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As sundown is reaching August 10th, 2020, Nasir Ali Joyia, a young software engineering graduate from GIFT University, must decide to offer his friends to start a business venture. Nasir was weighing the options of the names he would like to discuss and offer a partnership for his new technology venture. Nasir greatly succeeded in his freelancing while working on Upwork and Fiverr websites after completing more than 100 projects and receiving higher client recommendations. Nasir thinks it is the right time to move to the next stage of his entrepreneurial journey. 
 
 “My passion for success guides me to work hard for my own project working for clients, which I received from Upwork and Fiverr. I am willing to include my other fellow in my entrepreneurial journey. However, I am very clear that business development is a step-by-step process like embarking on an expedition.”
 
 For Nasir, envisioning the business venture development is exciting, and Nasir was planning to meet with the prospective partners next Monday. Nasir thinks that he has a business plan that works for all partners. However, Nasir must be careful and consider the prospective partners before making the final offer and expect total loyalty from the prospective partners.
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SUAD NASIR, NA'ILAH. ""Halal-ing" the Child: Reframing Identities of Resistance in an Urban Muslim School." Harvard Educational Review 74, no. 2 (2004): 153–74. http://dx.doi.org/10.17763/haer.74.2.x203671222708725.
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In this article, Na'ilah Suad Nasir expands the literature on resistance theory by exploring the institutional response to classic "resistant" or "oppositional" student behavior. Using the case of one boy in an urban Muslim school who displays these resistant behaviors, she shows how the ideational artifacts of family and spirituality are enacted within the school context to support his growth. Nasir draws on data from extensive interviews and observations at the school site to paint a rich and complex picture of the dynamics at play when students appear to resist school. Rather than framing resistance as the property of the child, Nasir looks at how resistance can be cocreated in cultural settings and offers a potentially helpful perspective on how to construct schools in which resistant behavior does not become the norm.
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Kamran, Dr Nasir, and Dr Majid Mushtaq. "Nasir Shehzad as a Preface Writer." Noor e Tahqeeq 8, no. 03 (2024): 95–110. http://dx.doi.org/10.54692/nooretahqeeq.2024.08032246.
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Nasir Shehzad is a notable literary figure of the 20th century. He wrote down many books: “Kon Dais Gyo,” “Pukarti Rahee Bansi, andd "Ban Bas." He not only wrote the prefaces of his own books but also the books of his contemporaries. Nasir Shehzad creates a unique pleasure with his style of narration in the prefaces. The book and the author are introduced by him in a good manner. In these prefaces, a glimpse of his literature, ideas, and personality is also seen. He has written prefaces only on poetry genres. Along with songs, ghazals, and poems in these poetry genres, he has shed light on the tradition and narration of coffee and couplets in the form of a preface. The main purpose of the preface is to make the contents of the book clear in such a way that the person interested in the subject is drawn to read it because it makes the outline of the book clear to the reader, which makes the reader interested in the study. The prefaces of Nasir Shahzad meet this standard to a great extent. In this article, effort is made to analyze his preface writing in detail. Reference: 1. Ibadat Barelvi, Dr., Compiler, Qadar Abdul Haq (Extended Edition), Lahore: Urdu Center, 1964, p. 862. All Ahmad Surur, Professor, What is criticism, Karachi: Urdu Academy Sindh, Sun Darhad, p. 7.1963. Nasir Shehzad, Bin Bas, p. 7. 364. Ahmad Umar Sharif, Gita Geet, Preface (Lyric Setting of Gita Geet) by Nasir Shahzad, Karachi: Pakistan Writers Guild Sindh,2006, p.:175. Also, p. 2.116. Also, p. 157. Tahir Saeed Haroon, Dr., Megh Malhar, Foreword: Megh Malhar and her First Phuwar by Nasir Shahzad, Lahore: Sang-e-Mail Publi.cations, 700 2, p. 58. Jameel Azimabadi, Doha Sansar, Foreword: Gyan Darpan by Nasir Shahzad Contents: Doha Sansar, Karachi: Rashid Publications,2004, pp. 1-209. Shaukat Hashmi, Hal Dhamaal, Foreword: Nasir Shehzad, Lahore: Al-Hamd Publications, 1995, p. 510. Afzal Hussain Geelani, Syed, Kafi A Yaar Da Vihra, Preface: Punjabi Kafi An Additional Case by Nasir Shahzad, Okara:Sound-e-Hadi Sheikho Sharif Institute, 2009, pp. 27-811. Javed Batsh, Dr., Dreams of Waking Eyes, Preface: Musafat-e-Shib-Tab by Nasir Shehzad, Sahiwal: Tamehol Publications, 2002, p. 1612. Afzal Hussain Geelani, Syed, Kafi A Yar Da Vehra, p. 2813. Ahmad Umar Sharif, Gita Geet, p. 1614. Jameel Azeemabadi, Doha Sansar, Preface: Gyan Darpan by Nasir Shahzad, including Doha Sansar, p. 2015. Abid Ali Abid, Syed, Style, Lahore: Sangmail Publications, 2001, p. 6016. All Ahmad Suroor, Professor, Visions and Ideas (Prose Style), New Delhi: New Delhi Maktaba Jamia Limited, 1973, p. 4917. Moinuddin Aqeel, Dr., Pakistani Ghazal, Formative Period Attitudes and Trends, Karachi: Abul Kalam Azad Research Institute, 1997, p. 10718. Tahir Saeed Haroon, Dr., Megh Malhar, p. 1219. Nasir Shehzad, Who Des Gayo (Backflap) by Joginder Pal20. Ahmad Umar Sharif, Gita Geet, p. 1621. Javed Batish, Dr., Dreams of Waking Eyes, p. 2022. Afzal Hussain Geelani, Syed, Kafi A Yar Da Vihra, p. 2723. Ibid, p. 2124. Ibid, p. 2525. Javed Batish, Dr., Dreams of Waking Eyes, p. 13.4
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Ali, Md Niamot. "Book review: Nasir Uddin, The Rohingya: An Ethnography of ‘Subhuman’ Life." South Asia Research 42, no. 3 (2022): 452–54. http://dx.doi.org/10.1177/02627280221115676.
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Ehteshami, Azin, and Mehdi Soltaninejad. "An Introduction to Architecture of Nasir Al-Mulk Mosque." World Journal of Engineering and Technology 07, no. 04 (2019): 652–75. http://dx.doi.org/10.4236/wjet.2019.74048.
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Dr. Shazia Razzaq and Shabeena Ramzan. "Effects Of Punjabi Language On Nasir Shahzad’s Poetry." Dareecha-e-Tahqeeq 5, no. 1 (2024): 19–26. http://dx.doi.org/10.58760/dareechaetahqeeq.v5i1.159.
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All time famous poet Nasir Shahzad, has distinct voice and style in literature. He is well known trend setter poet. His unique style of writing gives him more importance in literature. He wrote about love, nature, globalization and nostalgia in such a polite way. Due to his connection with Punjab, his speech mentions the love of soil and the beauty of nature. This article is an attempt to describe effects of Punjabi language on Nasir Sahzad’s poetry
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MUNIR ABBAS and DR. MUNAWAR AMIN. "An Analysis of Nasir Abbas Nayyar's Short Stories: Narrative, Thought, and Thematic Dimensions." DARYAFT 17, no. 01 (2025): 23–49. https://doi.org/10.52015/daryaft.v17i01.411.
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Dr. Nasir Abbas Nayyar is a distinguished Urdu fiction writer and critic whose stories delve into profound intellectual and theoretical discussions. His writings are not merely confined to storytelling but compel the reader to think critically. His literary mastery and Thought, Narrative and Thematic Dimensions are vividly reflected in all five books of his short story collections. His fiction encompasses diverse themes such as oppression, violence, politics, sociology, culture, colonialism, postcolonialism, existentialism, class division and psychological conflicts. He skillfully incorporates Punjab’s folk wisdom, language, and expressions into his stories, creating a deep sense of familiarity and harmony for the reader. His writings highlight the significance of language and the power of narrative while establishing an intellectual resistance against authoritarian and colonial discourses. Nasir Abbas Nayyar’s fiction reflects social and cultural issues, addressing themes like identity crisis, loneliness, and emotional turmoil. His works employ intertextuality, symbolism, metaphors, and abstract language, offering a unique creative experience. His stories blend aesthetic beauty with intellectual depth, not only engaging the reader but also prompting reflection on life’s complex questions. Thus, Nasir Abbas Nayyar’s fiction stands as an exemplary fusion of intellectual stimulation and creative expression in Urdu literature.
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Korneyeva, T. G. "Translation of the chapter On the word of God Almighty (glory to Him!)” from the treatise of Nasir Khusraw Six Chapters” (Shish fasl)." Orientalistica 6, no. 5 (2024): 911–26. http://dx.doi.org/10.31696/2618-7043-2023-6-5-911-926.
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The article is devoted to the role of the Word of God in the process of creation of the world according to Ismaili ideas. God, according to the Ismaili philosophers, is transcendent and indescribable, so it is impossible not to attribute any attributes to Him, nor to deny their presence in Him. However, the creationist concept embedded in the text of the Koran demanded from Ismaili thinkers a rational explanation of how the cognizable plural emerged from the transcendent One. At the beginning of the 10th century, Abu'l-Hasan Muhammad B. Ahmad an-Nasafi adapted Neoplatonic ideas to Ismaili postulates, and later Abu Ya'qub al-Sijistani, Nasir Khusraw and partly Hamid al-Din al-Kirmani developed an-Nasafi's views. Nasir Khusraw (1004 — after 1074) paid much attention to the role of the Word of God in the act of creation, endowed it with being and made it the cause of Universal Reason. Readers are offered a translation of the chapter from the treatise of Nasir Khusraw “Six Chapters” (Shish Fasl), dedicated to the word of God and his role in the creation of the universe.
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PYLYPCHUK, Yaroslav. "KIPCHAKS IN THE MIDDLE EAST FROM AN-NASIR MUHAMMAD TO BARQUK." Avrasya Uluslararası Araştırmalar Dergisi 5, no. 12 (2017): 39–55. http://dx.doi.org/10.33692/avrasyad.510545.
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Vazifeh, Nasir, Gholamreza Niknam, Habibeh Jabbari, Amin Fallahi, Ebrahim Zahedi, and Reyes Peña-Santiago. "Description of Willinema persicum sp. n. (Dorylaimida: Thornenematidae) from Iran, with an updated taxonomy of the genus." Journal of Natural History 56, no. 13-16 (2022): 849–63. https://doi.org/10.1080/00222933.2022.2082895.
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Vazifeh, Nasir, Niknam, Gholamreza, Jabbari, Habibeh, Fallahi, Amin, Zahedi, Ebrahim, Peña-Santiago, Reyes (2022): Description of Willinema persicum sp. n. (Dorylaimida: Thornenematidae) from Iran, with an updated taxonomy of the genus. Journal of Natural History 56 (13-16): 849-863, DOI: 10.1080/00222933.2022.2082895, URL: http://dx.doi.org/10.1080/00222933.2022.2082895
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Azari, Amir, Ferya Shirchi, and Sobhan Tamrin. "Architecture and Literature: Links and Similarities (An Outlook Over Nasir Khosrow’s Safarnameh)." Current World Environment 10, Special-Issue1 (2015): 1171–77. http://dx.doi.org/10.12944/cwe.10.special-issue1.138.
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Jafari, Achmad Adharul, and Darmawan Darmawan. "Analisis Maqasid al-Shariah Terhadap Pendapat Nasir Abdullah al-Maiman tentang Pernikahan Craniopagus." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 25, no. 2 (2022): 177–90. http://dx.doi.org/10.15642/alqanun.2022.25.2.177-190.
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Craniopagus marriage (conjoined twins attached to the head) provokes a problem in marriage and household relations. It is where two siblings should be in a relationship with each partner, with their respective rights and obligations limited by the conjoined twins. Nasir 'Abdullah al-Maiman examines this in his profound judgment on marriage law. From his thought came out the statement that this Craniopagus marriage could still be carried out provided that all the conditions and pillars of the marriage were perfected because as long as both were fulfilled, the marriage remained valid. Even though they are physically limited (in this case, when conjoined twins carry out their obligations as husband and wife, for example, when providing sexual services). But Nasir still gave additional special conditions, namely maintaining aurot and things that were not permissible for his conjoined twins if another sibling had a conjugal relationship with the husband/wife. The study of maqasid al-shari'ah also supports this opinion that humans have the right to protect their offspring by applying hifz al-nasl (Protecting offspring). Abstrak: Pernikahan Craniopagus (kembar siam dempet di kepala) merupakan sebuah permasalahan dalam jalinan pernikahan dan ke-rumahtangga-an, bagaimana tidak, dua orang saudara yang seharusnya menjalin hubungan dengan masing-masing pasangan dengan hak dan kewajiban masing-masing dibatasi dengan dempetnya kembar siam, hal inilah yang dikaji oleh Nasir ‘Abdullah al-Maiman dalam menghukumi lebih dalam tetang hukum pernikahannya. Dari sebuah pemikirannya keluarlah statemen bahwa pernikahan Craniopagus ini tetap boleh dilaksanakan dengan catatan semua syarat dan rukun pernikahannya tetap disempurnakan, karena selama keduanya terpenuhi maka nikah tetap sah. Walaupun dengan fisik terbatas (dalam hal ini ketika kembar siam melaksanakan kewajibannya sebagai suami maupun istri, misal ketika memberi pelayanan seksualitas). Tetapi Nasir tetap memberi tambahan syarat khusus yakni tetap menjaga aurot dan hal yang tidak diperbolehkan bagi si saudara kembar siamnya apabila saudara yang lainnya melakukan hubungan suami istri dengan sang suami/istrinya. Pendapat ini juga didukung dengan kajian maqasid al-shari’ah bahwa manusia mempunyai hak untuk dijaga kelangsungan keturunannya sebagai aplikasi dari hifz al-nasl (Menjaga keturunan).
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Kartika, Mira Gayatri, Dyah Pelitawati, and Walimatul Chasanah. "PENGARUH KUALITAS PRODUK, KUALITAS PELAYANAN DAN LOKASI TERHADAP KEPUASAN PELANGGAN BAKSO PAK NASIR CITA HATI SURABAYA." WORLDVIEW ( Jurnal Ekonomi Bisnis dan Sosial Sains ) 2, no. 2 (2023): 140–49. http://dx.doi.org/10.38156/worldview.v2i2.301.
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This study aims to analyze and determine the effect of product quality, service quality and location on customer satisfaction of Bakso Pak Nasir Cita Hati Surabaya. The data collection method used is questionnaire data. With population and samples are consumers of Bakso Pak Nasir Cita Hati Surabaya, totaling 75 respondents. The instrument in this study used a Likert scale and the technique used was Non-Probability Sampling technique with an Accidental Sampling approach. By using the formula Hair et al. The data analysis method used is multiple linear regression analysis using the SPSS version 23.0 statistical test tool. The results showed that the tcount of the Product Quality variable was 3.366 with a ttable value of 0.2272 and Sig obtained a sig of 0.000 <0.05, the tcount of the Service Quality variable was 3.112 with a ttable value of 0.667 and Sig obtained a result of 0.000 <0.05, the Location tcount was 3.36 with a ttable value of 0.667 and Sig obtained a result of 0.000 <0.05. So it can be said that the Poduk Quality, Service Quality, Location Variables simultaneously have a significant effect on Customer Satisfaction at Bakso Pak Nasir Cita Hati Surabaya. While the R Square test is obtained at 0.656 or 65.6% of the independent variables, namely Product Quality, Service Quality and Location, affect the dependent variable, namely Customer Satisfaction. And the remaining 34.4% is influenced by other factors.
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Zanali, Mahmodabadi Maliheh, Ahmadi Aboalqasm Amir, and Sardehi Ali Eshghi. "Mutnabi and Nasir Khusraw Look at Wisdom." Kepes 21, no. 3 (2023): 154–67. https://doi.org/10.5281/zenodo.10802010.
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Mutanabbi (303-354 AH) and Nasir Khusraw (394-481 AH) are among the poets who have placed wisdom in their poeticthemes and have developed its meanings in a high way. These two great poets, by expressing these transcendentrulings, are considered to be the leaders in this field, and despite the similarities, there are some differences in theexpression of their rulings. In the present article, in a descriptive-analytical method, with the aim of examining thefrequency of topics of wisdom, an attempt has been made to explain the similarities and differences between thepoems of the two poets. The results of this study show that both poets have sought to express legal and philosophicalconcepts in their poetry, but Nasir Khusraw, relying on moral, doctrinal and practical principles, has benefited morefrom these concepts. It seems that he was familiar with Mutanabbi poems due to the prevalence of Arabic poetryamong the Iranians at that time and according to the common teaching methods in his time, and it can be said that hehad some kind of opinion on the themes and wisdoms of Mutanabbi poetry.
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Malikov, Aladdin. "The Text and Interpretation of Nasir al-Din al-Tusi's treatise “On the Baghdad Incident”." Metafizika Journal 7, no. 1 (2024): 148–85. http://dx.doi.org/10.33864/2617-751x.2024.v7.i1.148-185.
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The Mongols’ invasion of the territories of the Islamic world, especially Baghdad, the seat of the Islamic Caliphate, had great consequences, including the fall of Baghdad and the Bani Abbas Caliphate, the killing of the Caliph, and extensive destruction in the geography of their invasion. About half a century after the invasion of the Mongols, Ibn Taymiyyah (1263-1328), regardless of historical documents, accused Nasir al-Din al-Tusi, a prominent thinker, of collusion and cooperation with Hulagu Khan. After Ibn Taymiyyah Harrani, these accusations were followed and disseminated in religious, historical, rijal (the study of hadith narrators and their personality), and even moral books by his students, such as Ibn Qayyim al Jawziyya (1292-1350). This article is an attempt to deny these accusations. Relying on the earliest historical documents, it tries to describe the historical event as it happened. In this regard, the article first provides the text of Nasir al-Din al-Tusi’s short treatise “On the Baghdad Incident”, included in Aladdin Atamalik Juveyni’s “Tarikh-i Jahangusha”, and then presents its descriptive interpretation separately. Although this treatise is short, it contains all the important points, from Hulagu Khan’s decision to go to war to the conquest of Baghdad and the analysis of the internal factors of the fall of the caliphate. This treatise, above all, is a very solid argument. For its author first of all was the witness of the Baghdad events. Secondly, in this writing, Nasir al-Din al-Tusi examines the Mongols’ attack on Baghdad but does not mention his own activity or role in the attack on Baghdad. Thirdly, if he had an activity and a role in this incident, or if he had an intention to take revenge on his religious opponents considering the situation, he should at least have hinted and expressed his approval, which is not the case at all.
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Ashari, Samira, and Amin Maleka. "A survey of Nasir Al-Molk Mosque in Shiraz based on the Aesthetics of Islamic Art." Eidos 15, no. 21 (2023): 59–71. http://dx.doi.org/10.29019/eidos.v15i21.1020.
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As one of the most significant buildings of Islamic architecture, Mosque has passed its process of formation, evolution, or decline over the years influenced by static and dynamic spatial and temporal sub-systems. Principles and criteria of aesthetics in Islamic architecture include form and shape, light and color, decoration and symbols. These principles are not fixed and unchangeable but are different for each region, culture and tradition, architect and building. Our knowledge about mosque design will be enhanced by considering the importance of studying these works and having accurate knowledge about the creators of these works intellectually and practically, which can pave the way for a more precise architecture design in today's mosques. This study aims to investigate the elements used in the architecture of the Nasir-ol-Molk Mosque in Shiraz based on Islamic aesthetics. Accordingly, the major raised questions are: what are the fundamentals used by the builders in the construction of Nasir-ol-Molk Mosque? Did the builders use Islamic aesthetic principles in the construction of this building? The current study is descriptive-analytical in terms of methodology. Subsequently, the information was collected through the study of related documents in the framework of the library, observation, and field methods. This study shows that Iranian aesthetics and Islamic aesthetics have impacted Nasir-ol-Molk Mosque. All the necessary elements for a sense of spiritual peace have been gathered in this mosque. The juxtaposition of light, color and the scientific support of particular importance have an aesthetic perspective, and there is a complementary connection between them.
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Yaqub, Nadia. "Teaching with Film and Photography in Introductory Middle East Courses." Review of Middle East Studies 51, no. 1 (2017): 50–54. http://dx.doi.org/10.1017/rms.2017.53.
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Some years ago, a colleague from another institution told me how much she was looking forward to screening Nasser 56 in her introductory Middle East history course. Students had just finished reading about the Nasser era, and the screening of Muhamad Fadel's stylish biopic starring the charismatic film star Ahmed Zaki would serve as an enjoyable way to round out the unit. I was surprised, not at my colleague's use of the film in her class, but at her timing. Released in 1996, Nasser 56 is very much the product of the Mubarak era. It offers rich opportunities to discuss the particular challenges Egypt faced in the 1990s and how this nostalgic look back at a triumphant moment in Gamal Abdel Nasser's (Jamal ʿAbd al-Nasir's) presidency was marshalled to animate an economically and politically fraught period. Its celebration of ʿAbd al-Nasir as an effective and caring patriarch to the nation could be interpreted as an endorsement of Egypt's authoritarian political system. However, the film is less useful as an explication of ʿAbd al-Nasir as a political figure, or of 1950s Egypt.
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Korneeva, T. G. "The Primordial in the Philosophy of Nasir Khusraw." Islam in the modern world 15, no. 4 (2020): 65–80. http://dx.doi.org/10.22311/2074-1529-2019-15-4-65-80.
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The article deals with the problem of determining the primordial in the philosophy of Nasir Khusraw, the Isma‘ili thinker of the 11th century. It seems to be an obvious answer that «the primordial is God», but this statement becomes impossible in Isma‘ilism due to the absolute separation of the transcendent incomprehensible God from the world manifested in intelligible and sensuous diversity. The article deals with the origins of the problem of the relationship of the single original and the multiple world, gives a brief overview of solutions to this issue by different schools of Arab Muslim philosophy. Within the framework of Isma‘ilism, two schemes of the process of creation of the universe were proposed, one of which was actively developed by Nasir Khusraw. According to the views of the Isma‘ili philosopher, the basis of all things is the word of God: it has an absolute being and potentially contains all things. The consequence of the word of God is the Universal Mind, which is endowed with the necessary being and has knowledge of all things. The Universal Soul, which emerges from the Universal Mind, has the power to create and thereby materializes the knowledge of the Universal Mind in the diversity of the material world. So, what can be called the initial? God, in fact, is taken out of the field of reasoning, He only speaks His word. The word of God is the cause of all things, but it does not give existence to the world. The world is created by the universal Soul, it is its Creator, but the Universal Soul itself is the creation of the Universal Mind, the consequence of the word of God. In Nasir Khusraw’s doctrine of being it is impossible to distinguish a single primordial, its functions are distributed between the word of God, his inseparable consequence the Universal Mind and the Universal Soul which derived from the Mind.
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Shodiq, Muhammad, Chicha Putri Rahman, and Mauidlotun Nisa'. "Moderasi Teologi Balā’ Dalam Tafsir Al-Amtsal Nashir Makarim Shiraz: Respon Atas Fatalisme Dan Eskapisme." An-Nawa: Jurnal Studi Islam 5, no. 2 (2023): 130–48. http://dx.doi.org/10.37758/annawa.v5i2.763.
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Fatalism and escapism are two human responses to the occurrence of balā' from two conflicting theological perspectives, namely the Ash'ariyah who view balā' as an absolute power of God, and the Mu'tazilah who view it as stemming from the absolute freedom of human action. Therefore, there is a need for a moderate mediating attitude between the two. This research aims to uncover the meaning of bala' in a moderate manner so as to provide a solution between fatalism and escapism. This research is a qualitative research with a thematic method and using a theological approach. The primary source of this article is the interpretation of the verses of balā' from Nasir Makarim Shirazi's perspective in Tafsir Al-Amthal, which tends to be moderate and tries to compromise the fatalist and escapist attitudes in responding to bala'. The research findings are that balā' in Nasir Makarim Shirazi's perspective is a means towards human development and perfection through efforts in his life so that his potentials will be seen and his abilities will be actualised. Balā' in the form of bad and good is a test of Allah. Nasir Makarim Shirazi divides the causes of balā' in humans into two. Firstly, because of God's will (irādah takwīniyah), which is based on the natural system he created. Secondly, it occurs due to the effects of man's actions on nature and his life, because balā' does not occur without man's own will and endeavours. From there, it can be concluded that humans are in a moderate and proportional position by not being fatalistic or escapist in their attitude when facing balā'
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Korneeva, T. G. "A Few Words about Nasir Khusraw's Introduction to the Treatise "The Face of Faith" ("Wajh-i Din") and Its Translation." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2024): 265. https://doi.org/10.31696/s086919080031301-8.
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The article offers a commented translation of the introduction to the treatise &quot;The Face of Faith&quot; (Wajh-i din) written by the Ismaili philosopher of the XI century Nasir Khusraw and an introductory words. &quot;The Face of Faith&quot; is considered one of the most important works, since it is in it that Nasir Khusraw sets out the foundations of the Ismaili doctrine, resorting to the method of esoteric interpretation of tawil. In the introductory part to the translation, the author of the article examines the scope of the tawil method, its significance for the ethics, ontology and eschatology of Ismailism. In Ismailism, tawil became the main tool in explaining not only texts, but any phenomena of the surrounding world, since an important role in their worldview was played by the concept of the two-part nature of the entire universe, which is not limited only to external manifestations (zahir), but also had a hidden (batin) meaning inaccessible to the profane eye. Man is called to worship God, and, according to Ismaili teaching, his worship has a dual nature: there is worship by action, accessible to everyone, and there is worship by knowledge, that is, worship through knowledge of the hidden meanings of the verses of the Quran and the precepts of Sharia. The treatise &quot;The Face of Faith&quot; is devoted to the esoteric interpretation in the Ismaili way of such issues as fasting, Hajj, alms, Muslim holidays, imamate, the text of the Koran, etc. According to Nasir Khusraw, a true Muslim believer should do everything prescribed by Sharia with understanding, since only in this case will he be rewarded after death. The reader is offered a translation of the glorification at the beginning of the treatise and an introductory word, which explains the reasons that prompted the Ismaili philosopher to take up the pen, the goals of this book and the table of contents, which allows assessing the variety of issues that worried the author.
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Ekhtiar, Maryam. "Nasir Al‐din Shah and the Dar Al‐funun: the evolution of an institution." Iranian Studies 34, no. 1-4 (2001): 153–63. http://dx.doi.org/10.1080/00210860108702002.
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Hamnah, Hamnah, Achmad Abu Bakar, and Firdaus Firdaus. "Unveiling the Method of Interpretation by Abdurrahman bin Nasir as-Sa'di in the Book 'Taisir al-Karim al-Rahman fi Tafsir Kalam al-Mannan’." AL QUDS : Jurnal Studi Alquran dan Hadis 7, no. 3 (2023): 489. http://dx.doi.org/10.29240/alquds.v7i3.5739.
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This study aims to describe the methodology of interpretation utilized by Abdurrahman bin Nasir as-Sa'di in his book "Taisir al-Karim al-Rahman fi Tafsir Kalam al-Mannan." It seeks to identify the sources, methods, form, style, and interpretation techniques employed within the book. The research approach employed is library research, utilizing an exegetical approach. The primary data source for this study is the book "Taisir al-Karim al-Rahman fi Tafsir Kalam al-Mannan," with additional supporting data derived from books on ulum al-Qur'an and other interpretations. The data analysis method employed in this study is content analysis. The findings of this study reveal that Abdurrahman bin Nasir as-Sa'di's methodology of interpretation in the Qur'an incorporates various ijmali methods. The forms of interpretation used are bi al-ma'sur (based on transmitted reports) and bi al-ra'yi (based on personal judgment) with a direct approach, while the style of interpretation is Adabi Ijtima'i (literary and collective). The sources of interpretation include the Qur'an, Hadith, statements of the companions, consensus of scholars, ulum al-Qur'an, and Arabic language. The interpretation encompasses textual, linguistic, systemic, logical, sociohistorical, teleological, and Sunni perspectives.
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Naimov, Ismat. "ABOUT THE LIFE AND WORK OF AHMAD DONISH." JOURNAL OF LOOK TO THE PAST 2, no. 3 (2020): 92–102. http://dx.doi.org/10.26739/2181-9599-2020-2-12.
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This article is based on historical materials describes the life of Ahmad Donish(1827-1897), an outstanding educator who lived in the XIX century. At a time when the situation in the Bukhara Emirate was difficult, scientific and theoretical conclusions were made about the life trials of Ahmad Ibn Nasir as a wise man, as well as about the irimpact on the multifaceted activities and rich scientific heritage that he left behind
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Nasir, Na’ilah Suad, Megan Bang, and Hirokazu Yoshikawa. "Reimagining American Education: Possible Futures: What might we accomplish in 25 years?" Phi Delta Kappan 103, no. 2 (2021): 54–57. http://dx.doi.org/10.1177/00317217211051146.
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The combination of the COVID-19 pandemic and the racial reckoning in the United States make 2021 a potent moment to reimagine American education. This article introduces an ongoing Kappan series in which scholars look ahead to imagine what K-12 education will look like in 25 years. Na’ilah Nasir, Megan Bang, and Hirokazu Yoshikawa discuss some of the factors that have created an environment ripe for transformation and some of their ideas for what the future should look like.
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Sabir, Tahira, and Dr Naheed Qamar. "Ali Farshi's Poem and Archetype." Noor e Tahqeeq 8, no. 03 (2024): 130–47. http://dx.doi.org/10.54692/nooretahqeeq.2024.08032250.
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Archetype is a term in psychology and anthropology; this is a combination of conscious and unconscious; with the help of this unconscious, all nations are connected. It is the reason for the creation of myths, giant beads, symbols, and folk stories. This world is the world of the archetype in as much as it contains nothing that is not an archetype. It could indeed be said that most of the problems of modernity result from ignorance of archetypes. A man should therefore understand what that means because, without such understanding, he would fail to understand himself. It is a term that is also used in Urdu literature. The concept of archetype is with every writer. Ali M. Farshi is a modern Urdu poet. Modernity is a very important and multi-meaning term that was initially considered synonymous with westernization. Modernity in the subcontinent entered in the form of translation and Punjab Association. Ali Farshi's concept of archetypes used in his poems is covered in this research article. Reference: 1. Hasanuddin Ahmad, Ph.D., A Research and Critical Study of Urdu Translations of English Poetry, Hyderabad:Villa Academy, 1983, pp. 6-82. Nasir Abbas Nair, Dr., How to Read a Poem, Lahore: Milestone Publications, 2018, p: 93. Hussain Azad, Nazm Azad, Martaba: Agha Muhammad Baqir, Lahore: Sheikh Mubarak Ali and Sons, 1947, p.384. Shahzad Ahmad, Rong, Psychology and Occult Sciences, Lahore: Sangmail Publications, 1997, p: 295. Ibid, p: 306. Nasir Abbas Nair, Dr. Ali Muhammad Farshi's Poem, Quarterly Publication, Karachi: March 2015, p: 147. Ibid, p: 148. Hameed Shahid, The Eighth Dimension: Ali Muhammad Farshi's New Book, Loveless Days, p: 169. Ali Muhammad Farshi, The forest calls me in the wind, Islamabad: New Books, 1999, p.92.10. Nasir Abbas Nair, Illustrating Ali Muhammad Farshi, Contained in: Nazm Naw, Issue 3, Karachi: Nazm Naw Publications, Year: 22011. Nasir Abbas Nair, Dr., How to Read a Poem, Lahore: Milestones Publications, Sun, p: 9612. Ali Muhammad Farshi, The forest calls me in the wind, Islamabad: New Books, 1999, p.93.13. Ali Muhammad Farshi, Life is not a case of suicide, Rawalpindi: Faiz-e-Laslam Press, 2004, p: 3714. Ali Mohammad Farshi, Life is not a case of suicide, p: 2015. Ali Muhammad Farshi, The forest calls to me in a strong wind, p: 10016. Ibid, p: 6017. Munir Sadiq, First Day Sunlight, Analytical Study, Content: Afaq, (Salanama), Rawalpindi: Qayyum Tahir, 2002.P.: 25418. Tariq Hashmi, The Third Dimension of Modern Urdu Poetry, Shama Books Publishers, Faisalabad, 2014, p: 20119. Ali Mohammad Farshi, Alina, Rawalpindi: Harf Akademi, March 2002, p: 4520. Ibid, p: 1321. Satyapal Anand, The Plateau of Aleena and Irfan, Containing: Kontakt, Kontakt Literary Institute, Faisalabad: December 2007.P.: 24822. Ali Mohammad Farshi, The forest calls me in the wind, p: 1623. Muhammad Hameed Shahid, Ali Muhammad Farshi. Death Walking in Sleep, Contents: Points, Issue 10, Faisalabad:Kontakt Publications 2011, p: 59424. Shahzad Ahmed, Rong, Psychology and Occult Sciences, p: 6725. Mehnaz Anjum, Poetry of Ali Muhammad Farshi, Dissertation for MPhil Urdu, Islamabad: Allama Iqbal Open University,2016, pp. 8-926. Ali Mohammad Farshi, The forest calls me in the strong wind, p: 8827. Hameed Shahid, The Eighth Dimension: Ali Muhammad Farshi's latest book "Loveless Days", p. 1828. Ibid, p: 829. Ibid, p: 2630. Nasir Abbas Nair, How to Read a Poem, Lahore: Milestone Publications, 2018, p.931. Hameed Shahid, The Eighth Dimension: Ali Mohammad Farshi's latest book "Loveless Days", p.19
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Farahani, Leila Mahmoudi, Bahareh Motamed, and Maedeh Ghadirinia. "INVESTIGATING HERITAGE SITES THROUGH THE LENS OF SOCIAL MEDIA." JOURNAL OF ARCHITECTURE AND URBANISM 42, no. 2 (2018): 199–211. http://dx.doi.org/10.3846/jau.2018.7057.
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Today, our understanding and experience of heritage sites have been reframed by the advent of social media and the ubiquitous use of smartphones that offer more participatory ways of interacting with heritage. The lifespan of a heritage site is highly concerned with how it is understood and experienced by visitors. This study aims to investigate a heritage site and its participatory culture through the lens of social media and how a certain heritage site could be understood by these online networks. The historic city of Shiraz packed with several monumental buildings and heritage sites has been chosen as the case study of this research. Three social media platforms of Flickr, 500px and Instagram were investigated during 2015 and their photos of Shiraz were downloaded for analysis. The analysis of more than 186 images from these websites has provided an opportunity to investigate how the historical district of Shiraz is remembered in the eyes of social media users. Based on the initial photo audits, Nasir-al-Molk Mosque with more than 74 published images was the most published building and therefore was selected for an in-depth photo survey analysis. The Nasir-al-Molk Mosque images were studied regarding the physical and spiritual qualities of its building and how they contribute to its popularity among social media photographers.
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Prigarina, N. I., та M. A. Shakarbekova. "Nāṣir Xusraw and his Rawšanā’ī-nāmа (“The Book of Enlightenment”) (beyts 456–590). Translation from Persian into Russian, comments and introduction". Orientalistica 6, № 5 (2024): 955–76. http://dx.doi.org/10.31696/2618-7043-2023-6-5-955-976.
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This article contains a commentary translation of the final parts of the poem Rawshanā’i-nama (bayts 456–590) by the outstanding poet and philosopher of the 11th century, Isma’ili preacher Nasir Xusraw Kubadiyani. The previous parts of the poem were published at different times, the last two in the journal Orientalistica for 2020 and 2022. The translation is based on the Tehran edition of 2001. Combining all parts of the translation into a single text is a matter of the future, especially since over the years of work the translators’ vision of the text and understanding of its meaning in the history of Persian literature and philosophy has undergo definite changes. Nevertheless, the appearance of a complete translation — the first in Russian and still not available in Western languages — will expand the perception of the of Nasir Xusraw’s work and then may be useful not only to narrow specialists. The translation is provided with the possibly complete commentary on the text, but leaves outside its interpretation. The text is preceded by an introductory article concerning a discussion of some aspects of the implication of religious and philosophical views in poetic narrative aimed at “education of morals” and “improvement of the soul”.
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Kohnen, Angela M. "Becoming a Teacher of Writing: An Analysis of the Identity Resources Offered to Preservice Teachers across Contexts." English Education 51, no. 4 (2019): 348–75. http://dx.doi.org/10.58680/ee201930190.
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This article explores the practice-linked identity resources offered to preservice ELA teachers as they moved through a teacher preparation program. Nasir and Cooks’s (2009) concepts of ideational, material, and relational resources are used as a frame to analyze the way preservice teachers talked about teaching writing at three points during their teacher preparation program. The study concludes that a narrow vision of the teaching of writing persists in the imagination of preservice teachers and in their secondary public school internship placements, rendering it difficult for teacher education programs to foster an alternate vision of what a writing teacher is or could be.
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Roy, Sodip. "The Rohingya: An Ethnography of ‘Subhuman’ Life. By Nasir Uddin, Oxford University Press, 2020, 268 pp." Refuge: Canada's Journal on Refugees 40, no. 1 (2024): 1–3. http://dx.doi.org/10.25071/1920-7336.41427.
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de Royston, Maxine McKinney, Carol Lee, Na’ilah Suad Nasir, and Roy Pea. "Rethinking schools, rethinking learning." Phi Delta Kappan 102, no. 3 (2020): 8–13. http://dx.doi.org/10.1177/0031721720970693.
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The COVID-19 pandemic and social unrest offer an opportunity to clarify what learning is and rethink how to design and assess a “good” school. Schools — online, hybrid, or in-person — should foster learning for all students. Yet, too often, schools paradoxically act as both drivers of equity and reproducers of inequities, both inviting and foreclosing certain types of learning. Maxine McKinney de Royston, Carol Lee, Na’ilah Suad Nasir, and Roy Pea argue that a good school takes an expansive understanding of learning and recognizes learning as fundamentally cultural and rooted in human systems of power and ideology.
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Prigarina, N. I., та M. A. Shakarbekova. "Nāṣir-i Xusrav and his Rawšanāī-nāmeh (“The Book of Enlightenment”) (beyts 332–455). Translation from Percian into Russian, comments and introduction". Orientalistica 5, № 5 (2022): 1203–22. http://dx.doi.org/10.31696/2618-7043-2022-5-5-1203-1222.
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In the study of Ismailism, an important role was played by the discovery and subsequent study in the late 19th and early 20th centuries of the handwritten sources containing doctrinal Ismaili texts. Turning to these sources put the study of this area of Islam on a scientific basis for the first time. The poem (masnavi) by Nasir-i Khusrav “The Book of Enlightenment” (Rawšanā'ī - nameh) belongs to the very important texts of this kind. This article includes an annotated translation of bytes 333–455 of the poem. The chapters presented here reflect Nasir-i Khusraw’s contribution to the preaching of knowledge as a religious duty. This part includes 8 small chapters: On the properties of the human race, On the properties of simpletons, On the properties of solitude, Talk about the properties of laudable and blamed, A word about instruction and preaching, In rebuke of hypocritical friends, In rebuke of slanderers, In rebuke of following (ṭaqlīd). This part of the masnavi is devoted to the necessary prerequisites for assimilating the Ismaili doctrine of the soul and body, the sacred and profane understanding of Ismaili spirituality, the best prerequisites for comprehending Ismaili knowledge, as well as criticizing those simpletons ignorant of Ismailism who persecute the preachers of “true knowledge” and “block their way to paradise” with their wrong behavior. Despite the simplicity of the style of this passage, its understanding requires clarification regarding Nasir’s poetic terminology, as he loads traditional poetic expressions (istilahat ashshu'ara) with additional connotations based on Ismaili philosophy.
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Seyidbeyli, Maryam. "Life and activity of Nasir al-Din al-Tusi." History of science and technology 10, no. 2 (2020): 353–67. http://dx.doi.org/10.32703/2415-7422-2020-10-2-353-367.
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At the beginning of the VII century in the political life of the Near and Middle East, fundamental changes have taken place. The Arabs conquered a colossal territory, which included the lands of Iran, North Africa, North-West India, the Asian provinces of Byzantium, most of the former Roman Empire. In the conquered cities of the caliphate, observatories, madaris, libraries were built. At the end of VII century, the first scientific center, an academy, the House of Wisdom, was founded in Baghdad, in which scholars who spoke different languages were assembled. Here the translation and commentary activity were very developed, the main works of ancient thought, such as the writings of Aristotle, Ptolemy were published in the 9th century in the Arabic-speaking world. For two centuries from 750 to 950 years, the works of ancient authors on philosophy, mathematics, medicine, alchemy, and astronomy were translated into Arabic, which indicates the high scientific potential of that time in the East. At the same time, in the XII century, Ibn Rushd composed 38 commentaries on the works of Aristotle, the “Republic” of Plato, the treatise “On the Mind” of Alexander of Aphrodisias, which subsequently had an important influence on the work of Nasir al-Din al-Tusi. Thus, this period in the history of Eastern scientific thought is marked by high intellectual potential. To this day, historians of medieval Arabic literature face a sufficient number of difficulties, since the vast majority of manuscripts remain inaccessible to them. The works of many renowned Arab authors of the middle Ages are more than 1000 years old, so it seems obvious that the manuscripts of the vast majority of authors have not survived to this day. The researchers of the history of Azerbaijan and neighboring countries in the middle Ages, with all the variety of available sources on which they rely, still attract little factual material related to the Arabic-language works of the historical and scientific genre. Undoubtedly, a comprehensive study of the entire complex of information of Nasir al-Din al-Tusi on the history of science in Azerbaijan is of great importance.
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Abbasi, Amanullah, Anton Vignaraj Emmanuel, Ghias Un Nabi Tayyab, et al. "Consensus Guidelines on Constipation in Adults in Pakistan." Pakistan Journal of Medical Sciences 40, no. 11 (2024): 2763–68. http://dx.doi.org/10.12669/pjms.40.11.9687.
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doi: https://doi.org/10.12669/pjms.40.11.9687 How to cite this: Abbasi A, Emmanuel AV, Tayyab GN, Shafique K, Kamani L, Nasir MB, et al. Consensus Guidelines on Constipation in Adults in Pakistan. Pak J Med Sci. 2024;40(11):2763-2768. doi: https://doi.org/10.12669/pjms.40.11.9687 This is an Open Access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited. Note: All authors contributed equally in this publication and names are in alphabetical order.
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Dr. Fakhar-ul-Zaman та Dr. Najma Naheed. "الشيخ محمد موسى روحاني وشعره في الرثاء". Al-Qamar 5, № 3 (2022): 77–84. https://doi.org/10.53762/4p3n3t97.
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Al-Shaikh Muhammad Mūsā Rawhānī is commonly known for his services and involvement in the field of Tafīr al-Quran, Hadith and Islamic Jurisprudence. He made huge literary contribution by merging Arabic language in his works along with numerous kinds of literature. He is an author of several books written on many topics of Islamic sciences and poetry like Hamd, Naat and Elegy (Marthia). This article predominately delivers contribution of Muhammad Mūsā Rawhānī, a prestigious person of Pakistan, his life and services particularly Arabic Elegy writing. He wrote elegy about Jamal Abdul Nasir, Mufti Mahmood, his teachers and friends.
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Dhomiri, Muhammad, and Deny Andesta. "Usulan Perbaikan Layout Warehouse Dengan Metode Dedicated Storage Pada UD H. Nasir." JATI EMAS (Jurnal Aplikasi Teknik dan Pengabdian Masyarakat) 6, no. 2 (2022): 45. http://dx.doi.org/10.36339/je.v6i2.583.
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This activity aims to find out the management of the warehouse layout for partners. The warehouse has an important role for business actors, if it is used properly, the activities that occur in the warehouse can run smoothly so that it does not cause problems. UD. H Nasir is a business engaged in the sale of shrimp, the problem that occurs in partner storage warehouses is that they do not have arrangements regarding the layout of goods so that goods are not arranged neatly and the material handling process becomes inefficient. To adjust the storage position of goods in the warehouse, a dedicated storage method is used with the calculation of space requirements, throughput, and throughput ranking.
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Kefelegn, Nigussie, Frew Mekibib, and Yigzaw Dessalegn. "Genetic Advancement and Variability of Released Common Bean (Phaseolus vulgaris L.) Varieties from 1974–2009 GC in Ethiopia." Advances in Agriculture 2020 (December 18, 2020): 1–7. http://dx.doi.org/10.1155/2020/1315436.
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The efficiency of variety development can be determined with variability and genetic progress of released varieties. The aim of this study was to determine the variability and genetic advancement of common bean varieties. Randomized Completed Block Design was used to evaluate 15 varieties at Koga and Chefa in 2013. Cluster, principal, and biplot analysis including genetic parameter estimation were done following analysis of variance. Significant variation was observed among the varieties, and they are clustered into four groups. Seed color and size were found as an important factors for clustering of the varieties. Hawassa Dume and Nasir have red and small seeded, respectively, and clustered in one group. Similarly, Awash 1 and Awash Melka are both small white and clustered in one group. Hawassa Dume was highly similar to Nasir, and Red Wolayta with Dimitu, while a large distance was recorded between Awash Melka and Haramaya. Deme and Haramaya were found the most divergent and unique among the tested varieties. This is also reflected in biplot drown by principal components 1 and 2, which together accounted for about 82.022. Plant heights, seed weight, days to maturity, and harvest index have the largest contribution to the total variation of the varieties. Most of the traits have a high phenotypic and genotypic coefficient of variation, heritability, and genetic advance, and selection was effective in the breeding program. The breeding program has brought about 0.27 tonnes of seed yield increment or an annual rate of genetic progress of 0.0077 t ha−1 (0.37% ha−1 year−1). However, the breeding program should reconsider the breeding procedure as there are some varieties released in the same year with similar genetic potential.
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Taufik, Ahmad. "Hubungan Antar Umat Beragama (Studi Kritis Metodologi Penafsiran Tekstual)." JOURNAL OF QUR'AN AND HADITH STUDIES 3, no. 2 (2014): 141–72. http://dx.doi.org/10.15408/quhas.v3i2.1154.
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The textual interpretation of the Qur’an has been considered as the most valid and authoritative method in interpreting the Qur’an. However, this method has many weaknesses because it can produce intolerant and exclusive religious attitude. Therefore, an interpreter needs to consider not only the analysis of the text of the Qur’an but also its context of revelation. This statement is proven by analyzing the interpretation of Nasir al-Sa’di on inter religious relation. The data is first analyzed using the thematic approach. This approach is used to collect verses related to interreligious relation. In the next step, this interpretation is analyzed by contextual approach as proposed by Abdullah Saeed.
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Faham, M. A. A. M., and H. M. Nasir. "Weakly Orthogonal Spherical Harmonics in a Non-Polar Spherical Coordinates and its Application to Functions on Cubed-Sphere." Sultan Qaboos University Journal for Science [SQUJS] 17, no. 2 (2012): 200. http://dx.doi.org/10.24200/squjs.vol17iss2pp200-213.
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In a recent paper (Nasir, 2007), a set of weakly orthogonal and completely orthogonal spherical harmonics in a non-polar spherical coordinate system based on a cubed-sphere was constructed. In this work, we explore some linear relations between these two sets of spherical harmonics. Moreover, a power representation for the set of weakly orthogonal spherical harmonics corresponding to a mode is presented. We also determine the norm of the orthogonal spherical harmonics and hence the inner products for the weakly orthogonal spherical harmonics. As an immediate application of these properties, we present a Fourier series formulation of spherical functions defined on the cubed-sphere.
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Safaei, Nehzat, Seyed Ahmad Hashemi, Abbas Gholtash, and Aliasghar Mashinchi. "Explaining the Aesthetic Principles of Khaje Nasir and Rousseau's Thoughts to Develop an Artistic Pattern for Elementary Students." Iranian Journal of Educational Sociology 2, no. 2 (2019): 142–53. http://dx.doi.org/10.29252/ijes.2.2.142.
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Bouguerche, Chahinez, Fadila Tazerouti, Delphine Gey, and Jean-Lou Justine. "No vagina, one vagina, or multiple vaginae? An integrative study of Pseudaxine trachuri (Monogenea, Gastrocotylidae) leads to a better understanding of the systematics of Pseudaxine and related genera." Parasite 27 (2020): 50. http://dx.doi.org/10.1051/parasite/2020046.
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The presence/absence and number of vaginae is a major characteristic for the systematics of the Monogenea. Three gastrocotylid genera share similar morphology and anatomy but are distinguished by this character: Pseudaxine Parona & Perugia, 1890 has no vagina, Allogastrocotyle Nasir & Fuentes Zambrano, 1983 has two vaginae, and Pseudaxinoides Lebedev, 1968 has multiple vaginae. In the course of a study of Pseudaxine trachuri Parona & Perugia 1890, we found specimens with structures resembling “multiple vaginae”; we compared them with specimens without vaginae in terms of both morphology and molecular characterisitics (COI barcode), and found that they belonged to the same species. We also investigated the male copulatory organ (MCO) of this species, the accuracy of the original description of which is known to be a matter of debate. We found that the genital atrium is armed with 12 hooks arranged as a single circle and a central hollow stylet which is probably involved in traumatic insemination. We redescribed Pseudaxine trachuri based on newly collected specimens from off the coast of Algeria and Museum specimens from off France. Specimens from the type-host, Trachurus trachurus, were found to be similar, for both molecular sequences and morphology, to those found on Boops boops. We can therefore confirm, for the first time with molecular evidence, that B. boops is a host of this parasite. We consider that Pseudaxinoides was erected on the basis of an erroneous interpretation of structures which are not vaginae and, consequently, propose the transfer of most of its species to Pseudaxine, as P. australis (Lebedev, 1968) n. comb., P. bychowskyi (Lebedev, 1977) n. comb., P. caballeroi (Lebedev, 1977) n. comb., P. cariacoensis (Nasir & Fuentes-Zambrano, 1983) n. comb., and P. vietnamensis (Lebedev, Parukhin & Roitman, 1970) n. comb. We also propose Allogastrocotyle dillonhargisorum nom. nov. for Pseudaxine bivaginalis Dillon & Hargis, 1965 to avoid a secondary homonymy.
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SUN, GUANG-ZHEN. "Nasir ad-Din Tusi on social cooperation and the division of labor: Fragment from The Nasirean Ethics." Journal of Institutional Economics 4, no. 3 (2008): 403–13. http://dx.doi.org/10.1017/s1744137408001148.
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Nasir ad-Din Tusi's (born 1201 in Tus in northeastern Persia; died 1274 in Baghdad), has been far more influential for his various contributions to astronomy and mathematics, including founding the Maraghah observatory (in Iranian Azerbaijan) and his brilliant reformulations of the Ptolemaic planetary model, which served as an important inspiration for Nicolaus Copernicus (1473–1543) revolutionary work than for anything else. Nonetheless, he also stands as one major figure in the medieval Islamic philosophical ethics and a profound thinker on socio-economic matters, as is attested by his masterpiece Akhlāq-i Nāsirī (The Nasirean Ethics – titled after his first name), from which the following Fragment is taken. He may be deservingly credited as an important pioneer of the science of political economy.
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Al-Jabali, Khaled Hassan, and Adelah Qasim Shehadeh Eid. "Conflicting Historical Texts in Tariq bin Ziyad's Life." Journal of Ecohumanism 3, no. 4 (2024): 857–70. http://dx.doi.org/10.62754/joe.v3i4.3488.
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The study aims to examine the differences in the historical texts in the life of Tariq bin Ziyad, including the issue of the lineage of the outstanding leader Tariq bin Ziyad, who was associated with the conquest of Andalusia with his name in the year (92 AH / 711 AD). Tariq bin Ziyad is of Persian Hamadanian descent, and some of them consider him to be a Berber from the Nafza tribe, and others said that he is of Arab origin, specifically from the Sadaf tribe that inhabited Hadramawt from the country of Yemen. The historical texts differ regarding the incident of burning ships, which was only mentioned in three sources since it is not a characteristic of Muslim leaders to burn these boats, and the accounts differed on the issue of the dispute between Musa bin Nasir and his leader Tariq bin Ziyad, and Tariq’s non-compliance with his orders, and that Tariq’s campaign was seen as an adventure doomed to failure before. Perhaps the reason why Tariq bin Ziyad did not comply with the orders of his commander was that Tariq had to reap the fruits of his struggle and victory in Wadi Laka. Before the remnants of the Goths met again, and their matter worsened, Tariq crawled to the city of Shaduna, and with this the life of the leader Musa bin Nasir ended, but we do not hear about the end of the leader Tariq bin Ziyad, and we do not know what are the reasons behind the silence of historical sources about mentioning his end, and all that he entered Damascus.
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Samuels-MacKinnon, David W. "Some Notes on Tuning Up." Ethnomusicology 67, no. 2 (2023): 275–98. http://dx.doi.org/10.5406/21567417.67.2.08.
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Abstract For more than three decades, the undergraduate textbook Worlds of Music has introduced students to the idea of the music-culture with a story about orchestral tuning up. Stumbling across a version of that story from the late nineteenth century, I embarked on an exploration of the social circulation of this anecdote. Although I did not find a replica of the narrative as it appears in Worlds of Music, I was nonetheless able to discover its links to three European visits made by the shah of Persia Nasir al-Din, as well as a fourth about Giuseppe Donizetti, who was court musician to the Sultan Mahmoud II. Moreover, exploring the circulation of these narratives revealed metadiscursive affordances that lead to an ongoing discussion of tuning up and its place within the European high art tradition.
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Nosonovsky, Michael. "Abner of Burgos: The Missing Link between Nasir al-Din al-Tusi and Nicolaus Copernicus?" Zutot 15, no. 1 (2018): 25–30. http://dx.doi.org/10.1163/18750214-12151070.
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Abstract The geometrical theorem known as the ‘Tusi couple’ was first discovered by Persian astronomer Nasir al-Din al-Tusi (1201–1274). The Tusi couple was believed to be discovered for Europeans by Nicolaus Copernicus (1473–1543) and it played an important role in the development of his planetary system. It has been suggested by Willy Hartner, that Copernicus borrowed it from al-Tusi, however, a particular way of transmission is not known. In this article I show that Spanish-Jewish author Abner of Burgos (1270–1340) was familiar with the Tusi couple and followed Tusi’s notation in his diagrams. This may provide a missing link in the transmission of the Muslim astronomic knowledge to Europe and advance our understanding of the European Renaissance as a multicultural phenomenon.
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Halverson, Jeffry R. "The Anti-Shi῾a Polemics of an Online Salafi-Jihadi: The Case of Nasir al-Qa῾ida in Historical Perspective." Muslim World 103, no. 4 (2013): 501–17. http://dx.doi.org/10.1111/muwo.12030.
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Rachman, Aulia. "PARIPATETIC TRADITION AND METAPHYSICS IN AL-FARABI’S PHILOSOPHY: THE WAY OF HAPINESS." Refleksi Jurnal Filsafat dan Pemikiran Islam 20, no. 2 (2021): 176. http://dx.doi.org/10.14421/ref.2020.2002-04.
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AbstractThis article discusses about metaphysics in al Farabi's peripatetic philosophy, particularly about happiness. In the historical study of philosophy, this belief was grounded through the peripatetic method. In this peripatetic tradition, there are several central themes that become profound discourses in philosophical discourse, including metaphysical concepts. The metaphysical concept has a unique distinction in its position in Islamic philosophy. One of them is from Al-Farabi's view, which views that mastery of metaphysical concepts has an important role in creating happiness. For this reason, this paper will discuss what is the peripatetic tradition in history, metaphysical concepts that exist in the realms of Islamic philosophy and discuss the relationship between metaphysical concepts and the concept of happiness owned by Islamic philosophers, namely Abu Nasir Muhammad bin al-Farakh Al-Farabi (872-951).
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Siraj, Maqbool Ahmed. "India: A Laboratory of Inter-religious Experiment." Religion and the Arts 12, no. 1 (2008): 319–28. http://dx.doi.org/10.1163/156852908x271097.
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AbstractThis piece provides an account of the fertile exchanges that took place among Arab-Muslim and Hindu populations, as well as Jews, Parsis, and Christians, since the early decades of the first millennium CE and during the medieval period of Muslim rule in India. Tracing the remarkable story of inter-religious experiments in this vital area of the globe, and the intense socio-political, intellectual, and cultural intercourse between Hindus and Muslims that pervaded all sectors of existence, the author makes a strong case against zealous historical interpretations that portray Islam and Hinduism as warring factions and ideologies. Of particular interest in this rich cross-fertilization process is the creative leadership of figures like Mughal Emperor Akbar, Sultan Nasir Shah, Shikism's Guru Nanak, and poets such as Kabir Das.
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Rachman, Aulia. "PARIPATETIC TRADITION AND METAPHYSICS IN AL-FARABI’S PHILOSOPHY: THE WAY OF HAPINESS." Refleksi Jurnal Filsafat dan Pemikiran Islam 20, no. 2 (2021): 176–94. http://dx.doi.org/10.14421/ref.v20i2.3008.
Full textAbstract:
AbstractThis article discusses about metaphysics in al Farabi's peripatetic philosophy, particularly about happiness. In the historical study of philosophy, this belief was grounded through the peripatetic method. In this peripatetic tradition, there are several central themes that become profound discourses in philosophical discourse, including metaphysical concepts. The metaphysical concept has a unique distinction in its position in Islamic philosophy. One of them is from Al-Farabi's view, which views that mastery of metaphysical concepts has an important role in creating happiness. For this reason, this paper will discuss what is the peripatetic tradition in history, metaphysical concepts that exist in the realms of Islamic philosophy and discuss the relationship between metaphysical concepts and the concept of happiness owned by Islamic philosophers, namely Abu Nasir Muhammad bin al-Farakh Al-Farabi (872-951).
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Nuthpaturahman, Nuthpaturahman, and Ahmad Ahmad. "POKOK PIKIRAN FILSAFAT AL-FARABI." Jurnal Ilmiah Ilmu Pendidikan dan Kedakwahan 15, no. 29 (2022): 65–75. http://dx.doi.org/10.58900/jiipk.v15i29.10.
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Abu Nasir al-Farabi or better known as al-Farabi is a Muslim philosopher who places the roots of philosophy in detail and systematically, and outlines his ideas for easy understanding in easy terms. Although his philosophical thought was influenced by Greek philosophical thought based solely on the philosophy of physics, al-Farabi was able to answer the problems that were transferred to the foundations of religion. Among the main points of al-Farabi's mind that play an important role in the Islamic world is about emanation, according to him, this nature occurs because of the overflow of the first form (Allah), then again the thought of metaphysics, ontology, demonstrative principles, divine science, about being, the qualities of God, epistemology, psychology, morals and ethics, prophetic theory, political philosophy, and logic
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Willoughby, Jay. "Between Salafism and Traditionalism." American Journal of Islam and Society 32, no. 2 (2015): 156–59. http://dx.doi.org/10.35632/ajis.v32i2.986.
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On March 12, 2015 Emad Hamdeh, a specialist in modern Muslim reformmovements, Islamic intellectual history, historical pedagogical methods, andIslamic law, discussed “Between Salafism and Traditionalism: The Case ofNasir al-Din Albani and His Detractors” at the IIIT headquarters in Herndon,VA. He currently serves as an adjunct professor of Arabic and Islamic studiesin the Department of Modern Languages and Literature at Montclair StateUniversity, Montclair, NJ. His doctorate (Exeter University, 2014) “TheEmergence of an Iconoclast: Muhammad Nasir al-Din al-Albani and HisCritics” traced the origins of this controversial figure’s anti-madhhabpolemic.Hamdeh began by presenting a brief overview of al-Albani’s life. Hewas born in Albania in 1914 at a time of increasing secularism. When he wasnine years old his father, a traditional Hanafi, moved the family to Syria.While growing up, he studied under his father and with local religious schol-156 The American Journal of Islamic Social Sciences ...