Journal articles: 'Cairo (Egypt). al-Matḥaf al-Miṣrī'

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Wassalwa, Almannah, and Syivaul Hikmatul Hijjiah. "TANFIDZ THORIQOH AL-TALAQY MA’A FADHIILAH AL-SYAIKH AL-USTADZ AL-DUKTUR MUHAMMAD HASAN USMAN LITARQIYAH NAJAH AL-THULLAB LIGHAIRI NATHIQIINA BIHA FII TA’LIMI AL-LUGHAH AL-‘ARABIYAH FI AL-AZHAR AL-SYARIF." Lahjah Arabiyah: Jurnal Bahasa Arab dan Pendidikan Bahasa Arab 4, no. 1 (March 23, 2023): 81–89. http://dx.doi.org/10.35316/lahjah.v4i1.81-89.

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It has become a popular learning method among the students of Al-Azhar University, Cairo, Egypt that this kind of face-to-face study involved the competent teacher. It becomes one of student's choices in order to explore their knowledge so it can increase their opportunity to get the success in their study. This research used the descriptive qualitative analysis with data collection techniques: interview, observation, and documentation. Based on the research results and data analysis that is used by the researcher in the Madyafah Qazaz, Ghamaliah, Egypt, it can be concluded that: 1) The implementation of talaqqi method as a face-to-face learning. In its application, it is began with the book's reading, material extending, concluding, and ended with questions and answers session, 2) The advantages of talaqqi are: improving the student's listening and reading skill well, increasing the student's vocabularies and statements, the learning is simple and easy to understand, improving the student's emphatic, can feel the struggle of ulama, expanding the social network, and getting the knowledge certificate. The disadvantages are: the hot weather that causes students unfocussed, inadequate space, the difficulty faced by female students in giving questions because of their position, the early time, and the teacher was not required to make all of the students understand his learning.

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Quaranta, Alessandra. "L’inventario della spezieria di Giovanni Zavanti al Cairo (1732)." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 101, no. 1 (November 1, 2021): 421–95. http://dx.doi.org/10.1515/qufiab-2021-0016.

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Abstract The inventory of the apothecary Giovanni Zavanti, a Venetian pharmacist who worked in Cairo in the 1730s, was drawn up by the Egyptian city’s British Consulate in 1732. Since this institution ensured formal juridical protection to the English shopkeepers of the Levant Company, but devoted little attention to their need for health care, this historical source can be considered a rare testimony of European medical-pharmaceutical activity in the Levant. The inventory’s importance is also connected with the specific political and socio-cultural context of Egypt, the most economically important province of the Ottoman Empire. Substantial groups of English, French and Dutch merchants lived in the Muslim society of Cairo and were officially represented by their respective nations in the eighteenth century. The Venetian, also active in Cairo, could not count on the protection of their State institutions during the Turco-Venetian conflicts (1645–1718). In this complex context, Zavanti tried to take advantage of his professional activity and built up different socio-cultural relations to defend his properties and commercial interests. He was in contact with fellow countrymen, Arabic Christians of Egypt, Jews, Turkish officials and the Franciscan confraternity Custodia Terrae Santae. As second-generation immigrants from Venice, the Zavantis experienced a difficult process of cultural integration in Egypt.

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Anwar, Rosihon, and Asep Abdul Muhyi. "Transmisi dan Transformasi Tradisi Tafsir Dari Mesir ke-Nusantara: Kajian Tafsīr Qur’ān Karīm." Tashwirul Afkar 41, no. 2 (December 30, 2022): 213–40. http://dx.doi.org/10.51716/ta.v41i2.78.

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Mahmud Yunus was the first ulama of Nusantara who expand to al-Azhar, Cairo, Egypt. He studied with several leading ulama to study knowledge of the Qur’an and tafsīr. When he returned to Indonesia, Mahmud Yunus brought with him the traditions of the Qur’anic interpretation that he had found at al-Azhar, Cairo, Egypt, then poured them into the Book of Tafsīr Qur'an Karīm. This research aims to find out the knowledge transmission that was formed between the interpreters of al-Azhar, Egypt and Mahmud Yunus, and the forms of interpretation traditions contained in Mahmud Yunus' Tafsīr Qur'ān Karīm. In order to uncover the ideological transformation of the Nusantara interpretation in this study, the hermeneutic method is used. The research results indicate that there are several tafsīr traditions contained in Tafsīr Qur'ān Karīm, including the knowledge tradition of interpretation, where Mahmud Yunus adopted Mustafa al-Maraghi's thoughts while studying at al-Azhar in Cairo, Egypt. Also the tradition of social interpretation where Mahmud Yunus adopted the thoughts of Rasyid Ridha and Abduh. These traditions continue to develop up today, not even a few interpreters interpret the Qur'an with a scientific and social approach, such as Tafsīr al-Azhar by Hamka, Tafsīr al-Bayan by Hasbi Ashidiqi, Tafsīr al-Furqan by A Hasan, and tafsīr.

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Goldberg, Jan. "On the Origins of Majālis Al-tujjār in Mid-nineteenth Century Egypt." Islamic Law and Society 6, no. 2 (1999): 193–223. http://dx.doi.org/10.1163/1568519991208709.

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AbstractSeeking to establish the origins of Majālis al-Tujjār, the special mixed commercial courts of Alexandria and Cairo which existed from the mid-1840s until the mid-1870s, I examine whether the Majālis had their origin in Turkey or in Egypt; and whether or not they served foreign interests and were part of the capitulations system. The evidence of a legal case registered in the court records (sijillāt) of the Cairo court suggests that the Majālis, though established as a result of a concerted action of a number of European consuls general in Egypt, were not part of the capitulations system. To the contrary, they were designed to restrict the legal side of that system, that is, consular jurisdiction.

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HANNA, NELLY. "A Cairo Court Register." International Journal of Middle East Studies 39, no. 1 (February 2007): 3–4. http://dx.doi.org/10.1017/s0020743807222500.

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People mentioned in court records tend to be anonymous, but Ja'far Pasha is known from several different sources: his biography in al-Muhibbi's Khulasat al-athar shows him to be a man of learning and a successful military leader Dutch East India Company records mention him as Ottoman pasha in Yemen from 1607 to 1616 and Egyptian historical sources place him in 1617 or 1618 as governor of Egypt, where he died of the plague which bears his name (fasl Ja'far). The above court case sheds light on Ja'far Pasha's economic dealings, indicating that he was doing business in Egypt years before being appointed governor.

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Soliman, Mohamed Ahmed. "VIRTUAL REALITY AND THE ISLAMIC WATER SYSTEM IN CAIRO: CHALLENGES AND METHODS." International Journal of Architectural Research: ArchNet-IJAR 11, no. 3 (November 22, 2017): 78. http://dx.doi.org/10.26687/archnet-ijar.v11i3.1386.

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The Nile River plays a central role in Egyptians’ everyday life as the sustainable source of fresh water. Egyptians sought to regulate the Nile through the ages by inventing water systems suitable to monitor, measure and oversee the Nile’s behaviour. Because of the high value of water in Islam and its link to agriculture and taxation, Muslim rulers paid attention to water projects for irrigation and delivery to the cities throughout Islamic medieval dynasties. Islamic Cairo has a variety of water systems reacting to two major factors. First: westward shifting of the Nile, according to topographic inclination, causing the waves cutting into the west bank to precipitate in the east. As a result, the founders (Sultans al-Naser Mohamed and al-Ghoury in particular) always built new water intake towers in response to this phenomenon. Second: the relocation of the capital of Islamic Egypt to Cairo and later to the Citadel northeast resulting in constant displacement further away from the Nile bank. Whereas 'Amr ibn al-'As built al-Fustat (641 A.D) close to the Nile, al-'Asakar (750 CE) and al-Qata'i (876 A.D) were built northeast of al-Fustat away from the Nile. When al-Mu‘izz Ledin-Allah came to Egypt in 971 A.D, he blamed the commander of his army Jawhar al-Saqaly because of the city’s location far from the Nile. The citadel of Cairo is the farthest capital of Islamic Egypt, because of the appropriateness of the fortified location on al-Muqattam heaps inside the newly built Citadel. Chronicles and surviving buildings provide a full narrative and accounts of water systems of the Islamic capitals in Egypt. Such knowledge and information enable a credible virtual reality model to create a realistic output for the tangibles and intangibles of the water system using the virtual reality application.

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مدبولى, مجدى, سعاد جمعة, محمد زكى حسين, and منجود منجود. "Ambient Air Quality Measurement in Al-Asmarat Discrete, Al-Muqatam, Cairo, Egypt, A Case study." المجلة الجنائية القومية 62, no. 1 (March 1, 2019): 176–98. http://dx.doi.org/10.21608/ncj.2019.208617.

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Ibrahim, Nasser A. "A Concubine in Early-Modern Egypt." Hawwa 14, no. 3 (December 5, 2016): 251–77. http://dx.doi.org/10.1163/15692086-12341310.

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This article portrays the life of Al-Sit Nafisa Khatun al-Muradiyya, originally taken captive in Georgia and sold into slavery in Cairo, who rises from life as a concubine to become the wife of the Mamluk leader Murad Bey in the late eighteenth century. In the process, Nafisa became chief of the Mamluk Harem and acquired substantial wealth, but her fate would take a turn for the worse after Muhammad Ali Pasha consolidated his control of Egypt and began his efforts to annihilate the Mamluks, culminating in the famous Cairo Citadel massacre of 1811. As her life in various ways mirrored that of Egypt’s Mamluks, this study uses the example of Nafisa to understand the extent to which large social, economic and political changes impacted the lives of individuals who lived through them.

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Abu-Manneh, Butrus. "FOUR LETTERS OF SAYH HASAN AL-'ATTĀR TO SAYH TĀHIR AL-HUSAYNĪ OF JERUSALEM." Arabica 50, no. 1 (2003): 79–95. http://dx.doi.org/10.1163/157005803321112155.

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AbstractSayh Hasan al-'Attār, a young 'ālim of al-Azhar, left Egypt for the Ottoman-Turkish lands in 1803. He stayed there for seven years before moving to Damascus in 1810 where he stayed for the next three and a half years. In late 1813 he joined the Hağğ caravan to Mecca. On his way back he went to Jerusalem where he enjoyed the hospitality of its hanafī muftī Sayh Tāhir al-Husainī whom he apparently befriended while the latter was studying at al-Azhar. From Jerusalem he returned to Egypt in the spring of 1814. The four letters sent by 'Attār to Sayh Tāhir shed a light on his movements and mood of thought at that time, and on the relations between 'ulamā' of al-Azhar and those of Jerusalem and the cultural interests of the latter. Two of the letters are of special importance because they give us a first hand account of his way back to Cairo and of the personal hardships which he encountered after his resettlement there. Moreover, he referred in them to the books which he started to teach and to the great interest they aroused among the Azharite students. In short those rare letters show a side of 'Attār's life unknown to scholars and help us to understand the condition of the 'ulamā' under Muhammad Alī.

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Leiser, Gary. "The Life and Times of the Ayyūbid Vizier al-Ṣāḥib b. Shukr." Der Islam 97, no. 1 (May 4, 2020): 89–119. http://dx.doi.org/10.1515/islam-2020-0005.

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AbstractThis is a description and assessment of the career of al-Ṣāḥib b. Shukr (548–622/1153–1225), the most important vizier of Ayyūbid Egypt. Born in the Delta, and raised in an influential family, he studied to become a jurist. After serving as a judge (qāḍī), he entered the administration of Saladin and subsequently became the vizier of two Ayyūbid sultans, al-ʿĀdil and his son al-Kāmil. His ruthlessness in raising money for them by transforming the Egyptian vizierate into a fund raising institution was a critical factor in their ability to stay in power, and in saving Egypt from the Fifth Crusade. At the same time he patronized the religious class and built the first Mālikī law school (madrasa) in Cairo. His vizierate represented a nexus of administrative and religious authority in Egypt.

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Saleh, Shaimaa Turkan. "Information wars in the security and military field - America and China." Tikrit Journal For Political Science 2, no. 32 (June 30, 2023): 377–83. http://dx.doi.org/10.25130/tjfps.v2i32.203.

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Kholid, Abd. "Pemikiran Nasr Hâmid Abû Zayd tentang Fiqh al-Ta’wîl wa al-Tafsîr." MUTAWATIR 4, no. 1 (September 10, 2015): 34. http://dx.doi.org/10.15642/mutawatir.2014.4.1.34-52.

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Abû Zayd was born on july 1, 1943 in a village called Tanta, the provincial capital of al-Gharbîyah, Egypt. Abû Zayd is very concerned with the study of the Koran. Several important works were written al-Ittijâh al-‘Aqlî fî al-Tafsîr: Qadîyat al-Majâz ‘ind al-Mu‘tazilah al-Wasatîyah and Naqd al-Khitâb al-Dînî. intellectual adventure Abû Zayd peaked when he wrote a short treatise as one of the main requirement professor appointment at the university of Cairo. Abû Zayd has given the feel of a more powerful, though that’s not easily penetrate the fortress-establishment of religious understanding which is wrapped in the name of Islam. The most obvious influence of Abû Zayd’s thought is in epistemology level of reviewing and interpreting the Koran. Which has been much less touched by classical interpreter.

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Hassan, Nagy A. A., Ahmed Kotb, Ahmed A. A. Hassan, and Mona A. Hagras. "Dewatering using groundwater modelling in Al-Fustat area, Old Cairo, Egypt." Ain Shams Engineering Journal 3, no. 4 (December 2012): 349–58. http://dx.doi.org/10.1016/j.asej.2012.04.010.

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المنشاوى, عادل, امل ممدوح, حمد مصطفى, and دميانه مشرقى. "SUSTAINABILITY OF HISTORICAL PARKS Case study: Al-Azhar Park, Cairo - Egypt." الدورية العلمية لکلية الفنون الجميلة 11, no. 2 (December 1, 2023): 81–93. http://dx.doi.org/10.21608/sjfa.2023.212196.1024.

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El-Feki, Sameh, and Taher Abdel-Ghani. "The architectural features of socio-spatial transformation in Hassan Al-Imam’s Cairo Trilogy." Journal of Urban Cultural Studies 9, no. 2 (December 1, 2022): 199–222. http://dx.doi.org/10.1386/jucs_00055_1.

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The urban scenery that dominated Cairo since the nineteenth century was a spatial superimposition of tradition and modernity, represented in the social and architectural composition of the city. The cinematic medium in Egypt attempted to visualize such overlap through a vivid depiction of spatial transformations occurring within the micro and macro urban levels revealing hidden aspects of social order and organizational behaviour. This article sheds light on Egyptian filmmaker Hassan Al-Imam’s Cairo Trilogy films, based on the critically acclaimed novels by Nobel Prize laureate Naguib Mahfouz, where the story takes place in the heart of early twentieth-century Cairo spanning from 1917 to 1944. The films’ physical features illustrate the morphology of time and urban space constituting to the socio-spatial narratives of the local setting, a theoretical framework adopted by the authors named cine-spatial representation. Through the examination of such connection within the settings across the three films, the article reveals the influence of non-physical elements on the physicality of architectural and urban space, creating a visual narrative from social collectivism to individualist fragmentation.

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Brian Athoillah, Achmad. "Learning to Read and Memorize the Qur'an as the Media to Help Make Easier the Students in Studying Arabic at Al-Azhar Cairo Islamic School of Palembang Indonesia." Ittishal Educational Research Journal 1, no. 1 (July 1, 2020): 82–90. http://dx.doi.org/10.51425/ierj.v1i1.10.

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Al-Azhar Islamic school Cairo Palembang is one of the school's curriculum of Al-Azhar Cairo Egypt in the field of tahfidzul qur’an, Ulum Al-Syar'iyyah and the Arabic language. The third matter that is all based on the Arabic that is good and right in order to support the achievement of a taerget that has been set by the school. Learn Quran is the basic foundation which was almost unknown even felt by every muslim when still aged. Starting from pronouncing the letter per letter to understand it properly and correctly. Likewise in this school, also did not immediately leave the important teachings of already planted by the teachers who have been teaching him. Not a few pupils from this school who come from schools that barely taught again during the SD. As Christian schools or the like. It is clear to students the impact when they entered the Al-Azhar Islamic school Cairo. Starting from reading the Qur'an to other Islamic lessons. Especially the three material taken directly from Cairo Egypt writers already mentioned at the beginning. The impact is felt when taught their kids that are still far in the arab berbahsa pretty much felt by most faculty. And then learn the Qur'an was one of the influences for students who are native speakers. Why learn the Qur'an? Because according to save writers studying the Qur'an is the basic foundation then will be able to speak Arabic well. Or have more precision level. As time went on in this school have started there though has not been so significant target achievements but it is demonstrating that that learning the Qur'an also has an impact on pupils in understanding arab criticism. As for the influence that can be pursued in a way getting used, provide understanding, invites them to participate actively in the reading or studying the Qur'an.

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Larsson, Göran. "H. S. Nyberg’s Encounter with Egypt and the Mu‘tazilī School of Thought." Philological Encounters 3, no. 1-2 (April 23, 2018): 167–92. http://dx.doi.org/10.1163/24519197-12340042.

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Abstract In 1923, the Swedish Orientalist H. S. Nyberg (1889-1974) was awarded a scholarship that would enable him to travel to Cairo. The primary aim of the trip was to improve his skills in the spoken Arabic language and to study Istanbul and early Islamic sects. Besides studying the Arabic language, Nyberg also found an unpublished text of the Mu’tazili theologian Abū al-Ḥusayn B. ‘Uthmān al-Khayyāṭ and his refutation of Ibn ar-Rāwandī’s critique against the Mu‘tazilites. By examining Nyberg’s unpublished letters that were sent from Egypt to his friends, colleagues and family in Sweden, this article casts light on how the editing process and the discovery of al-Khayyāt’s manuscript was communicated, discussed, and reported back to Sweden. The letters also contain more general information about Nyberg’s perceptions of Egypt, Islam and the Muslim reformists and politicians that were active in Egypt.

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Fairchild Ruggles, D. "Visible and Invisible Bodies: The Architectural Patronage of Shajar Al-Durr." Muqarnas Online 32, no. 1 (August 27, 2015): 63–78. http://dx.doi.org/10.1163/22118993-00321p05.

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Whereas reliance on official texts such as chronicles often leads modern historians to overlook women, the built works of female patrons can provide a valuable historical source because they stand publicly for female patrons who were themselves unseen. Indeed, it is difficult to imagine Damascus and Cairo without the visually prominent tombs and pious foundations of the otherwise invisible Fatimid and Ayyubid women. Among the latter was Shajar al-Durr, a Turkic concubine who rose from slavery to become the legitimate sultan of Egypt in 1250. Her short reign and subsequent marriage ended violently with her death in 1257, but in that space of time she made architectural innovations that ultimately inspired lasting changes in Cairo’s urban fabric. Shajar al-Durr’s impact as architectural patron was as pivotal as her political role: the tomb that she added to her husband’s madrasa led to his permanent and highly visible presence in central Cairo, an innovation that was followed in the endowed complexes of the Mamluks. In her own more modest tomb, she chose not monumentality but iconography, representing herself pictorially in dazzling mosaic, a daring gesture in a world where female propriety meant invisibility.

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Ward, Seth. "Ibn Al-Rifa On the Churches and Synagogues of Cairo'." Medieval Encounters 5, no. 1 (1999): 70–84. http://dx.doi.org/10.1163/157006799x00268.

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AbstractMamlūk Egypt witnessed a great degree of pressure on non-Muslims, and saw the conversion of many to Islam. In 1301, riots led to the closure of numerous houses of worship of non-Muslims, an act supported by a fatwā written by Najm al-Dīn ibn al-Rifā. Ibn al-Rifā offered five arguments against maintaining dhimmī houses of worship: (1) non-Muslims seeking to preserve their houses of worship must always be considered plaintiffs, that is, that the burden of proof falls upon them; (2) The contradiction between arguments that there were no synagogues or churches prior to the building of the city and those arguing for preservation based on maintaining existing buildings must be resolved by placing the burden of proof on the dhimmīs; (3) There was no peace agreement in Cairo, a necessary precondition for allowing non-Muslims to retain their houses of worship; (4) Even were there a peace agreement, it would have lapsed; and (5) Dhimmīs must prove they have not contravened individual terms of the treaty, even unrelated to houses of worship. Ibn al-Rifā's fatwā generated much support, but eventually the churches and synagogues were returned to their communities. Nevertheless, it reflects the attitudes of the times and was part of the pressures which led to greater conversion to Islam.

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Homerin, Th Emil. "Crossing Borders: ʿĀʾisha al-Bāʿūniyya and Her Travels." Der Islam 96, no. 2 (October 4, 2019): 449–70. http://dx.doi.org/10.1515/islam-2019-0030.

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Abstract Arabic scholarship and literature flourished during the Mamlūk period, and scholars and students from across the Muslim world were drawn to Cairo and Damascus. This led to opportunities for travel, education, and employment, yet these opportunities were available almost exclusively to men. In Syria and Egypt, and most of the medieval world, women’s involvement in travel, education, and public life, was often restricted. However, there were exceptions, including the prolific writer and poet ʿĀʾisha al-Bāʿūniyya (d. 1517). As a woman, she crossed a number of social and cultural borders in order to enter into the domain of religious scholarship and literary production. Drawing from historical and biographical sources, and especially from ʿĀʾisha al-Bāʿūniyya’s writings, I examine her social and intellectual background, her travels and scholarly interactions in order to highlight some of the social trends and intellectual forces at work in the late Mamlūk period.

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Hezam, Abdulrahman Mokbel Mahyoub. "Corruption, Poverty and Immorality: An Analytical Study of New Cairo and Middaq Alley." مجلة العلوم التربوية و الدراسات الإنسانية 5, no. 12 (September 30, 2020): 461–75. http://dx.doi.org/10.55074/hesj.v5i12.179.

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This research paper aims at giving a realistic image of the exploitation and suffering of the low middle class in the realistic novels of Naguib Mahfouz Al-Qahira al-Jadida (New Cairo, 1945) and Zudaq al-Midaq (Midaq Alley, 1947). The two novels within their multipart of thematic formation and methodology invite huge possibilities of insights and investigations. Mahfouz focuses attention on the triple threats facing Egypt at that time, poverty, corruption, and unemployment. The study tries to show how Mahfouz argues through these novels that the existence of poverty and corruption in a society violates widely shared moral values and affects the poor people’s dignity as human beings. Using specific examples from the novels, the researcher points out that poverty often does serious harm to poor people’s bodies, relationships, morality, and social relationships. The themes dealt with in these two novels are still valid in today Egypt and the Arab World.

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Ryad, Umar. "A Printed Muslim “Lighthouse” in Cairo al-Manār's Early Years, Religious Aspiration and Reception (1898-1903)." Arabica 56, no. 1 (2009): 27–60. http://dx.doi.org/10.1163/157005809x398636.

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AbstractOn the basis of fresh documents the article tried to reconstruct a historical description of the establishment of the most well-known reformist magazine al-Manār. The personal papers of its founder Muhammad Rašīd Ridā uncover new information about the background of his journalistic plans and religious aspirations after his arrival in Egypt in 1897. The paper reconsiders Ridā's early religious formation and apprenticeship in his homeland Syria; his position in the printing press in Egypt; the early funding of his magazine; his early integration in the Egyptian life; the early circulation of al-Manār; and his perspectives on the craft of printing in serving religious sciences.

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Elham qızı Ələkbərova, Xumar. "Description of historically unchanged socio-political realities of Egypt in Alaa al Aswany’s novels." SCIENTIFIC WORK 76, no. 3 (March 18, 2022): 22–27. http://dx.doi.org/10.36719/2663-4619/76/22-27.

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Alyə Əl-Asuani 26 may 1957-ci ildə Qahirədə yazıçı ailəsində anadan olub. Məqalədə əsərləri dünyanın 30-dan çox dilinə tərcümə edilən məşhur yazıçının yaradıcılığına ötəri nəzər salınmış, ona şöhrət gətirən “Yaqubiyan imarəti”, “Çikaqo” romanlarından qısa bəhs edilmişdir. Tədqiqatda Əl-Asuaninin “Misir Avtomobil Klubu” adlı daha bir romanı (2013) geniş, müxtəlif prizmalardan təhlilə cəlb olunub. Qeyd edilməlidir ki, yazıçı bu əsərində də Misirin ictimai-siyasi reallıqlarını müfəssəl işıqlandırmış, maraqlı bədii süjetlər fonunda tarixi məqamlara, Şərq-Qərb qarşıdurmasının mahiyyətinə toxunmuşdur. Açar sözlər: Əl-Asuani, Misir,“Yaqubiyan imarəti”, ərəb ədəbiyyatı, Misir inqilabı Khumar Elham Alakbarova Description of historically unchanged socio-political realities of Egypt in Alaa al Aswany’s novels Abstract Alaa Al Aswany was born on May 26, 1957 in Cairo in a family of writers. His works have been translated into 30 languages. The article looks at the works of the well-known writer, and briefly discusses the novels “The Yacoubian Building” and "Chicago", which have brought him fame. The study also analyses in detail “The Automobile Club of Egypt” (2013), another novel by Alaa Al Aswany, from various perspectives. In this work, the writer also elaborates on the socio-political realities of Egypt, touches upon historical moments and the essence of the East-West confrontation with interesting artistic plots. Key words: Al Aswany, Egypt, Yacoubian Building, Arabic literature Egyptian revolution

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Atef, Mohamed, and Wahbi Albasyouni. "Investigating the Optimum Tilt Angle of PV Modules in Al-Sherouk City, Cairo." Journal of Architectural and Engineering Research 4 (June 9, 2023): 51–58. http://dx.doi.org/10.54338/27382656-2023.4-005.

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Energy is a crucial element that can ensure the quality of life for citizens. The consumption of energy by citizens is increasing rapidly, and future existence also became reliant on the sufficient availability of energy and its sources. Nevertheless, energy consumption is becoming a major concern due to the increase in usage rates and the lack of sufficient renewable sources of energy. Nowadays, the technological advancement that lies in the use of Photovoltaic Panels can help in generating energy and take the advantage of the sun especially in Egypt. The usage of PV’s relies on multiple factors that can ensure the highest potential generation of energy. Therefore, several studies investigated these factors including the optimum titling angle that can be different according to the location and orientation of the panel. Modifying the titling angle can play a significant role in generating high rates of power depending on the measurements and calculations. The aim of this paper was to investigate the efficient titling angle that can be used for PV panels that are installed in Al-Sherouk City in Egypt. The methodology involved the implementation of an experimental investigation that is based on position 2 similar PV panels to estimate the power generation over a period of 2 days from 9 am to 4 pm. The findings have shown that the theoretical and experimental results were similar, and the optimum tilting angle was determined to range between 54.7 degrees and 8.16 degrees. The study demonstrated the differences between an adjusted and a fixed angle, and the variable titled angle can generate more energy than the fixed one. This paper contributes to the body of knowledge by presenting the significance of a variable tilting angle to generate more power than relying on a fixed angle as demonstrated by many previous studies.

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Geshta, Hisham. "Those Who Shaped the Future." Nka Journal of Contemporary African Art 2021, no. 49 (November 1, 2021): 120–31. http://dx.doi.org/10.1215/10757163-9435723.

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Author Hisham Geshta, literary and art critic and editor of Al Kitaba Al Ukhra (Other Writing), Cairo, Egypt, reminisces about his meeting and long-term relationship with writer and activist Anwar Kamel and their united efforts to publish established and emerging surrealist writers and poets in Al Tatawwur (Evolution) magazine in 1940 and after. Later, when Kamel is in his late seventies, in 1991, the author establishes and publishes Al Kitaba Al-Ukhra to continue the commitment. The author provides numerous excerpts from these and earlier publications that include the writings of Georges Henein, Ramses Younan, Kamel Telmisany, and era poets, illuminating the ideology and creative output of Egyptian surrealist artists and thought leaders across more than five decades.

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Ahmed, LamyaaI, HayamH Mansour, Amal Hussen, MohammedS Zaki, RagaaR Mohammed, and AalaaT Goda. "Clinical evaluation of acute kidney injury in Al-Zahraa University Hospital, Cairo, Egypt." Egyptian Journal of Internal Medicine 29, no. 1 (2017): 16. http://dx.doi.org/10.4103/ejim.ejim_3_17.

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Rohmana, Jajang A. "AUTHORSHIP OF THE JAWI ‘ULAMA’ IN EGYPT." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 02 (November 19, 2020): 221–64. http://dx.doi.org/10.21274/epis.2020.15.02.221-264.

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Nawawī of Banten (1813–1897) and Haji Hasan Mustapa (1852–1930) are two important figures of Malay-Indonesian Muslim scholars (‘ulamā’) who have been widely studied. However, personal proximity of these two ‘ulamā’ seems to escape from scholarly discussion. Seen from the light of scholarly commenting (sharh) tradition, this study on the other hand attempts to show their personal proximity between the senior teacher and young student when they lived in Mecca in the late nineteenth century. The sharh tradition of these two ‘ulamā’ particularly through appear in Nawawī’s al-’Iqd al-Thamīn that aims to comment on Mustapa’s work, Al-Fath al-Mubīn, and Mustapa’s al-Lum’a al-Nūrāniyya, a response to Nawawī’s al-Shadra al-Jummāniyya. These two Arabic books (s. kitab; p. kutub) were published in Cairo, Egypt. This article further argues that the sharh tradition situates authority and reputation as the epicenter of scholarly discussion between the two ‘ulamā’ who were influential among the Jawah community. It also argues that these two Sundanese scholars contributed significantly in the transmission of Islamic learning in the early twentieth century Middle East. Their works show a scholarly reputation which delivers insights on exceptionality of Islamic and Malay archipelagic issues and serve as a global contribution of Malay-Indonesian ‘ulamā’ to the triumph of Islamic learning traditions.

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Araffa, Sultan Awad Sultan, Hassan Saleh Sabet, and Mahmoud Ahmed Abed. "Application of magnetic and resistivity for groundwater investigations at North Al Ain Sokhona – Cairo Road, Al Ain Sokhna, Egypt." NRIAG Journal of Astronomy and Geophysics 9, no. 1 (January 1, 2020): 280–88. http://dx.doi.org/10.1080/20909977.2020.1746894.

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Hofer, Nathan. "The Origins and Development of the Office of the “Chief Sufi” in Egypt, 1173–1325." Journal of Sufi Studies 3, no. 1 (August 20, 2014): 1–37. http://dx.doi.org/10.1163/22105956-12341260.

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In 969/1173, Saladin endowed a khānqāh in Cairo for the use of foreign Sufis arriving in that city. This khānqāh, known as the Saʿīd al-Suʿadāʾ, also included a stipendiary position for a “Chief Sufi” (shaykh al-shuyūkh), who would direct the day-to-day operations of the khānqāh and guide the Sufis who lived there. However, virtually nothing is known about the origins and development of this elite position. In this article I reconstruct the roster of individuals who held the office of Chief Sufi in Egypt between 969/1173 and 724/1325, when the office of Chief Sufi was moved to a new khānqāh outside Cairo. I trace the origins of the office in Seljuk Baghdad and its subsequent development in Syria and Egypt. These findings show that the Chief Sufi was almost always from the East, typically Iraq or Khurasan. He was nominally a Sufi, but was known primarily for being a jurist, having trained in Shāfiʿi jurisprudence and Ashʿari theology. Perhaps most interestingly, the position was ineluctably tied to the politics of the Ayyubid and Mamluk states. The position was thus often unstable and the object of fierce competition among other elites.

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Booth, Marilyn. "Colloquial Arabic Poetry, Politics, and the Press in Modern Egypt." International Journal of Middle East Studies 24, no. 3 (August 1992): 419–40. http://dx.doi.org/10.1017/s0020743800021966.

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On 9 November 1956, a poem in colloquial Arabic appeared in the month-old Cairo daily al-Masāʾ. The poet was an unknown named Hamid al-Atmas, a carpenter from the Delta city of Damanhur. Entitled “That's It, I'm Off to the Battlefield,” al-Atmas's poem celebrated the worker as soldier, for British and French troops had just landed in Port Said. The narrator states that he will put down his tools—as will many laborers and craftsmen—to go and fight. Following victory, he will return to his shākūsh (hammer) and mingār (plane). This, he stresses, is a people's struggle.1 The point is made no less subtly through the poet's choice of language: the narrator's diction is based on that of shop, home, and street.

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Danielson, Virginia. "New nightingales of the Nile: popular music in Egypt since the 1970s." Popular Music 15, no. 3 (October 1996): 299–312. http://dx.doi.org/10.1017/s0261143000008291.

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‘Why buy all those?!’ a street vendor in Cairo asked as I picked out photographs of young singing stars he had for sale. ‘Take more of these,’ he suggested, proffering stills from the 1950s films of Abd al-Ḥalīm Hāfiẓ and photos of Muhammad Abd al-Wahhāb and Umm Kulthūm. ‘Those were really good days … the old singers were really good singers. There's nothing like that now. Umm Kulthūm, Abd al-Ḥalīm, they're all gone and the rest are kalām fāḍī [literally ‘empty talk’, indicating something nonsensical or of little value].’ The vendor's opinions resonate among Egyptians. When asked about music in Egypt now, listeners frequently respond by saying: ‘There are no good voices these days’; ‘The singers are all alike – you can't tell them apart’; ‘After Umm Kulthūm, Abd al-Ḥalīm, Farīd and Abd al-Wahhāb died, there was no one’.

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Rabbani, Mouin. "Between Hamas and the PA: An Interview with Islamic Jihad’s Khalid al-Batsh." Journal of Palestine Studies 42, no. 2 (2013): 61–70. http://dx.doi.org/10.1525/jps.2013.42.2.61.

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Khalid al-Batsh, a senior official of Palestinian Islamic Jihad and the Gaza chair of the “Freedom Committee,” established under the Fatah-Hamas reconciliation agreement of May 2011, was interviewed in Cairo by Mouin Rabbani on 11 July 2012. The interview from which the following excerpts were taken covered a range of issues, including the impact of the “Arab Spring” on the Palestinians, the situations in Egypt and Syria, Islamic Jihad’s relations with Fatah and Hamas, and prospects for reform of the Palestinian Authority and the Palestine Liberation Organization. The excerpts below directly concern Islamic Jihad and Palestine. The complete interview in Arabic was published by JPS’s sister journal, Majallat al-Dirasat al-Filastiniyya, no. 93 (Winter 2013), pp. 122–37.

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Mahmood, Rafeek, Chris Thompson, and John Robertson. "Visit to Abbasiah Hospital, Egypt." Psychiatric Bulletin 21, no. 1 (January 1997): 45–46. http://dx.doi.org/10.1192/pb.21.1.45.

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At a Regional meeting of Members and Fellows of the Royal College of Psychiatrists, held in Cairo in April 1994, a strong initiative to promote Abbasiah Psychiatric Hospital as a teaching centre was put forward. The President, Registrar and Dean made a preliminary visit to the hospital and met with Dr S. Al-Kott, the Medical Director, and agreed to offer assistance on behalf of the Royal College of Psychiatrists. It was anticipated that Abbasiah would benefit through improved recruitment into medical and nursing posts, and by the injection of renewed interest in its large patient population.

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Elham Ələkbərova, Xumar. "Socio-political realities of the XXI century in Egyptian "Taxi talks"." SCIENTIFIC WORK 77, no. 4 (April 17, 2022): 32–36. http://dx.doi.org/10.36719/2663-4619/77/32-36.

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Misirli yazıçı Xalid Əl-Xəmisi 27 sentyabr 1962-ci ildə anadan olub. 2006-cı ildə işıq üzü görmüş “Taksi” əsəri ilə şöhrət qazanıb. Əsərdə XXI əsr Misir reallıqları yoxsul insanların, sıravi vətəndaşların fikirləri ilə təsvir olunub. Müəllif rastlaşdığı ayrı-ayrı taksi sürücülərinin dili ilə oxucunu müasir Qahirə və Misir həqiqətləri ilə tanış edir. Açar sözlər: Əl-Xəmisi, Əl-Asuani, Misir, taksi, ərəb ədəbiyyatı, Misir inqilabı Khumar Elqam Alakbarova Socio-political realities of the XXI century in Egyptian "Taxi talks" Abstract Egyptian writer Khalid al-Khamisi was born on September 27, 1962. He became famous for his work "Taxi", which was published in 2006. The book is dedicated "to the life that lives in the words of poor people. Taxi is about urban sociology in the Egyptian capital through the voices of taxi drivers. The author recounts the stories of different taxi drivers he encounters and offers some insight into contemporary Cairo and Egypt. Keyw ords: Al-Khamisi, Al Aswany, Egypt, Taxi, Arabic literature, Egyptian revolution

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Baron, Beth. "Of Fistulas, Sutures, and Silences." International Journal of Middle East Studies 53, no. 1 (February 2021): 133–37. http://dx.doi.org/10.1017/s0020743821000064.

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Upon arrival at the Qasr al-ʿAyni Hospital in Cairo in 1908, a woman from a village in Qena province in Upper Egypt related her harrowing medical saga. It began when she developed a urinary fistula (nāsur bawlī) due to prolonged labor (a urinary fistula causes urine to leak from the bladder into the vagina, resulting in deep discomfort and social ostracism of those afflicted). She had gone to a hospital in the city of Qena, capital of the province with the same name, but medical officers there sent her to Asyut. There, in the government hospital, she underwent three operations without success, whereupon doctors instructed her to go to Qasr al-ʿAyni Hospital in Cairo to see Dr. Nagib Mahfuz (1882–1974), who had developed a reputation for his surgical prowess in treating fistulas. The woman from Qena traveled by foot, begging along the way, until, exhausted, she reached the city of Minya, halfway between Asyut and Bani Suwayf. There she was sent once again to the government hospital, examined, and once again told to go to Qasr al-ʿAyni.

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N., Abd El-Tawab, Mahran A., and Badr I. "RESTORATION AND PRESERVATION OF THE WOODEN CEILING OF AL-ASHRAF QAYTBAY MADRESSA, CAIRO EGYPT." Egyptian Journal of Archaeological and Restoration Studies 2, no. 1 (July 1, 2012): 11–28. http://dx.doi.org/10.21608/ejars.2012.7456.

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Elhassan, HanaaA E. A., and AsmaaA Elsheikh. "Interest in research among female medical students at Al-Azhar University in Cairo, Egypt." Al-Azhar Assiut Medical Journal 19, no. 2 (2021): 304. http://dx.doi.org/10.4103/azmj.azmj_189_20.

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Hemeda, Sayed, and Taha Abd El Moaty Atalaa. "Intervention Retrofitting and Rehabilitation of Al-Gawhara Palace at the Saladin Citadel, Cairo, Egypt." Open Journal of Geology 09, no. 03 (2019): 109–41. http://dx.doi.org/10.4236/ojg.2019.93009.

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Awad Sultan, Sultan. "Geoelectrical mapping and tomography for archaeological prospection at Al Ghouri mausoleum, Islamic Cairo, Egypt." International Journal of Applied Earth Observation and Geoinformation 6, no. 2 (December 2004): 143–57. http://dx.doi.org/10.1016/j.jag.2004.10.001.

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Zayed, Mahmoud, Mohamed Gomaa, and Mohamed Ramah. "Site investigation for engineering purposes using geophysical techniques at Al-Madabigh area, Cairo, Egypt." Delta Journal of Science 48, no. 1 (January 1, 2024): 33–46. http://dx.doi.org/10.21608/djs.2024.262317.1144.

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Moustafa, Tamir. "CONFLICT AND COOPERATION BETWEEN THE STATE AND RELIGIOUS INSTITUTIONS IN CONTEMPORARY EGYPT." International Journal of Middle East Studies 32, no. 1 (February 2000): 3–22. http://dx.doi.org/10.1017/s0020743800021024.

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Al-Azhar, traditionally Egypt's most respected and influential center for Islamic study, adopted an increasingly bold platform opposing Egyptian government policy throughout the mid-1990s. Al-Azhar defied government policy on a variety of sensitive issues, including population control, the practice of clitoridectomy, and censorship rights. Moreover, al-Azhar directly challenged the government in high-profile forums such as the United Nations International Conference on Population and Development, held in Cairo in September of 1994. This open opposition was remarkable in light of the tremendous capacity that the Egyptian government has shown in the past to manipulate and control al-Azhar. Over the past century, and particularly since the 1952 Free Officers' coup, the Egyptian government virtually incorporated al-Azhar as an arm of the state through purges and control over Azhar finances, and by gaining the power to appoint al-Azhar's key leadership. Presidents Gamal Abdel Nasser, Anwar Sadat, and Husni Mubarak all benefited from this dominance over al-Azhar by securing fatwas legitimating their policies. Given this overwhelming leverage, what can explain al-Azhar's increased opposition to the government throughout the mid-1990s?

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Khazindar, Mona. "Georges Henein." Nka Journal of Contemporary African Art 2021, no. 49 (November 1, 2021): 64–81. http://dx.doi.org/10.1215/10757163-9435681.

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Georges Henein (1914–73) was a Francophone Egyptian writer who introduced surrealism to the artistic and intellectual milieu of Cairo as early as 1937. The author traces Henein’s engagement with the tenets of surrealism articulated by André Breton in France and his impact introducing, interpreting, and dispersing these ideas among writers, artists, and the public in Egypt for more than two decades. He was most active in Cairo during the years surrounding the Second World War, founding in 1938 the Art and Liberty group of writers and artists, who spread their ideas through the Arabic-language magazine Al Tatawwur (Evolution) and the French-language newpaper Don Quichotte in the early 1940s. Henein also created the publishing company Éditions Masses to help build the reputation of emerging poets, organized and financed five exhibitions in Cairo of surrealist painters and sculptors, and published diverse stories, articles, and poems of his own. A communist at heart, he denounced Farouk’s regime, Hitler’s Nazism, and Stalin’s dictatorship. After openly criticizing Nasser’s authoritarianism, he was forced to leave Egypt in 1962, finally settling in Paris, where he died of cancer. This extraordinary writer, who had made of the French language an intuitive force, came to accept that he would eventually be forgotten in France, the same way he had been forgotten in Egypt.

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Kawatoko, Mutsuo. "Multi-disciplinary approaches to the Islamic period in Egypt and the Red Sea Coast." Antiquity 79, no. 306 (December 2005): 844–57. http://dx.doi.org/10.1017/s0003598x0011498x.

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We are privileged to offer a summary of the massive campaign of excavation and survey conducted by the author and his team from Japan in northern Egypt and the neighbouring coast of Sinai. Over the last few years they have excavated a large sector of al-Fustat (the early Islamic settlement on the outskirts of modern Cairo), mapped the early Christian monastery at Wadi al-Tur (sixth–twelfth century AD), recorded early Islamic rock inscriptions on Mt Naqus eighth–twentieth century AD), mapped the port and mosque at Raya (originating in the sixth–twelfth or thirteenth century AD) and investigated on a large scale the fourteenth–twentieth-century sequence at al-Kilani (al-Tur). Among the objects unearthed at al-Kilani were 4000 fragments of manuscripts. The work is throwing new light on early Islam, its development of social and commercial networks, and its relation with Christian, Coptic and Byzantine cultures.

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Leiser, Gary. "Muslims from al-Andalus in the madrasas of late Fāṭimid and Aiyūbid Egypt." Al-Qanṭara 20, no. 1 (February 15, 2019): 137. http://dx.doi.org/10.3989/alqantara.1999.v20.i1.456.

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Este artículo describe el papel representado por los musulmanes andalusíes en el desarrollo temprano y posterior función pedagógica de las madrasas (colegios de ley islámica) en Egipto, desde el período fāṭimí tardío (495-567/1101-1171) hasta el final de la época ayyūbí (567-648/1101-1250). Este papel está relacionado con la riḥla, el viaje que hacían los andalusíes a Oriente «en busca de la ciencia». El artículo se inicia con una breve exposición de la situación de las escuelas legales (maḏhad) en el Egipto fāṭimí. A esto sigue el estudio de los andalusíes que participaron en el movimiento de las madrasas en Alejandría (bajo los fāṭimíes) y la difusión de esta institución en Fusṭāṭ, El Cairo y otros lugares en Egipto, bajo Saladino y sus sucesores ayyūbíes. La presencia de andalusíes en las madrasas mālikíes más importantes subraya su doble contribución, en general, a la ortodoxia en Egipto y, en particular, a la comunidad mālikí.

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Bar Sadeh, Roy. "Printing Islamic Modernism: Arabic Texts for Arab and South Asian Muslims in the Early Twentieth Century." International Journal of Islam in Asia 3, no. 1-2 (September 14, 2023): 43–67. http://dx.doi.org/10.1163/25899996-20230012.

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Abstract This article examines the relationship between Islamic modernism and Arabic print between the Mashriq and Indian subcontinent in the early twentieth century. Seeking to understand how Islamic modernists modified their message as they targeted new audiences, even as they promoted a unilingual program, this article explores the two printed publications in Arabic that emerged from the 1912 journey of Muhammad Rashid Rida (1865–1935), the founder of the Cairo-based journal al-Manar (The Lighthouse, 1898–1935), to British India. The first publication is “ʿUjala min rihlat al-Hind” (A Brief Report from the Journey to India), which Rida serially published in Cairo in 1912. The second publication is the summary of Rida’s subcontinental travels by his Iraqi-born Urdu translator, Sayyid ʿAbd al-Haqq Haqqi al-Aʿzami al-Baghdadi al-Azhari (1873–1924), which he wrote in the United Provinces town of Aligarh during 1912. Examining these two texts together, this article argues that their publication reflected the two separate concerns of their authors. While Rida sought to convey to al-Manar’s readership his experiences in British India by depicting them as analogous to the realities of the Ottoman Arab provinces and Egypt, al-Azhari sought to integrate al-Manar’s Islamic modernist enterprise into North Indian spheres of Islamic thought, practice, and print aesthetics. In so doing, this article shows how different audiences and modes of circulation enabled Islamic modernist enterprises to operate on both regional and transregional scales, reflecting the malleability of, and interconnectedness between, the worlds of Arabic and Urdu print during the period in question.

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Abdelaziz Mohamed, Mohamed Mosaad. "Ibn ?A??? All?h al-Sakandar?: A Sufi, ??lim and Faq?h." Comparative Islamic Studies 9, no. 1 (September 30, 2015): 41–66. http://dx.doi.org/10.1558/cis.v9i1.26764.

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Ibn ?A??? All?h al-Sakandar? (d 1309) is known as the true founder of the Š?dhil? Madhhab. Little is known about his role in creating both social peace and political stability in Mamluk Egypt. Comparing him to Ibr?h?m al-Dus?q? , I will study three aspects of this role. First, I will study his introduction of a new model of the Sufi-the Faqih vis-à-vis the Sufi-the Theologian, a model that created reconciliation between the two historical enemies: the Sufis and the Jurists. Second, Ibn ?A??? All?h moved from Alexandria to Cairo to be a teacher at al-Azhar University, turning Sufism into a respected discipline, and closing the gap between urban Islam and periphery Islam. Third, he forged a political alliance with Sul??n Qal?w?n that saved the Sul??n enough popular support to create political stability after long years of political turmoil.

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El-Dars, Farida M. S. E., M. A. M. Abdel Rahman, Olfat M. A. Salem, and El-Sayed A. Abdel-Aal. "Algal control and enhanced removal in drinking waters in Cairo, Egypt." Journal of Water and Health 13, no. 4 (April 29, 2015): 1060–72. http://dx.doi.org/10.2166/wh.2015.287.

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Algal blooms at the major water treatment plants in Egypt have been reported since 2006. While previous studies focused on algal types and their correlation with disinfection by-products, correlation between raw water quality and algal blooms were not explored. Therefore, a survey of Nile water quality parameters at a major water intake in the Greater Cairo Urban Region was conducted from December 2011 to November 2012. Bench-scale experiments were conducted to evaluate the effectiveness of the conventional chloride/alum treatment compared with combined Cl/permanganate pre-oxidation with Al and Fe coagulants during the outbreak period. Addition of permanganate (0.5 mg/L) significantly reduced the chlorine demand from 5.5 to 2.7 mg/L. The applied alum coagulant dose was slightly reduced while residual Al was reduced by 27% and the algal count by 50% in the final treated waters. Applying ferric chloride and ferric sulfate as coagulants to waters treated with the combined pre-oxidation procedure effectively reduced algal count by 60% and better the total organic carbon reduction and residual aluminum in the treated water. Multivariate statistical analysis was used to identify the relationship between water quality parameters and occurrence of algae and to explain the impact of coagulants on the final water quality.

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Dorroll, Courtney, Kimberly Hall, Cate Blouke, and Emily Witsell. "Virtual Exchange Pedagogy." Journal of Comparative & International Higher Education 11, Spring (April 3, 2019): 3–10. http://dx.doi.org/10.32674/jcihe.v11ispring.925.

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This article explores findings from a virtual exchange conducted between Wofford College in Spartanburg, SC and Al-Azhar University in Cairo, Egypt and the American University of Beirut (AUB). Digital Humanities (DH) tools were the foundation for scaffolding assignments prior to the exchange and the article discusses how these assignments fostered authentic interpersonal engagement and heightened intercultural awareness. Student responses indicate that the assignments and exchange resulted in the desire for more interaction and increased empathy.

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Alyamani, Azza M., Hanan A. Elewa, and Fatma A. Newira. "Maternal and Neonatal Outcome of Teenage Pregnancy at Al-Galaa Maternity Teaching Hospital, Cairo, Egypt." Open Journal of Obstetrics and Gynecology 11, no. 05 (2021): 591–601. http://dx.doi.org/10.4236/ojog.2021.115055.

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Abdelnasser, Moustafa, Mohamed Fouad Mohamed, Mahmoud Abdel-Hady, Alaa Abdeldaym Aboalata, and Mosallam Mohamed El-Sayed Nasser. "Bacteraemia in the Neonatal Intensive Care Unit (NICU) at Al-Hussein University Hospital, Cairo, Egypt." American Journal of Infection Control 39, no. 5 (June 2011): E151. http://dx.doi.org/10.1016/j.ajic.2011.04.257.

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Journal articles on the topic 'Cairo (Egypt). al-Matḥaf al-Miṣrī'

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