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Journal articles on the topic 'Hadramawt'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Schuyler, Philip, and Scheherazade Qassim Hassan. "Yemen: Songs from Hadramawt." Yearbook for Traditional Music 30 (1998): 210. http://dx.doi.org/10.2307/768621.

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2

SEDOV, A. V., and M. OMAR AYDRŪS. "Rare Himyaritic coins from Hadramawt." Arabian Archaeology and Epigraphy 3, no. 3 (1992): 177–82. http://dx.doi.org/10.1111/j.1600-0471.1992.tb00037.x.

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3

Smith, G. Rex. "“Ingrams Peace”, Ḥaḍramawt, 1937–40. Some Contemporary Documents". Journal of the Royal Asiatic Society of Great Britain & Ireland 12, № 1 (2002): 1–30. http://dx.doi.org/10.1017/s1356186302000111.

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AbstractIn February 1937, a peace between the Hadramawt sultanates, the Qu[ain]aytī and Kathīrī and their tribes, totally unprecedented in the history of that region, was brought about essentially by the efforts of two men: Sayyid Sir Abū Bakr al-Kāf and Harold Ingrams, the first political officer in Hadramawt. This peace was known universally thereafter as “Ingrams Peace”, although the word “truce” is much in evidence in the contemporary documents studied below.The prime object of this article is to examine in some detail some of the contemporary British documents directly or indirectly relevant to the phenomenon (for such it undoubtedly was!) of the late 1930s–early 1940s called “Ingrams Peace”. It is quite unashamedly a view of events through British eyes, through the eyes of the key players in the drama. They are allowed as far as is possible to speak for themselves. Let us first introduce the characters involved and set the scene.

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4

Keall, Edward J. "Forerunners of Umayyad Art: Sculptural Stone from the Hadramawt." Muqarnas 12 (1995): 11. http://dx.doi.org/10.2307/1523220.

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5

Keall, Edward J. "FORERUNNERS OF UMAYYAD ART: SCULPTURAL STONE FROM THE HADRAMAWT." Muqarnas Online 12, no. 1 (1994): 11–23. http://dx.doi.org/10.1163/22118993-90000342.

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6

Soliman, Mostafa M., Abdel Hamid M. H. El Tahan, Ayman H. Taher, and Wael M. H. Khadr. "Hydrological analysis and flood mitigation at Wadi Hadramawt, Yemen." Arabian Journal of Geosciences 8, no. 11 (2015): 10169–80. http://dx.doi.org/10.1007/s12517-015-1859-7.

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7

Dostal, Walter. "Über die Lebensweisen der städtischen Bevölkerung vom Tarim (Wadi Hadramawt)." Anzeiger der philosophisch-historischen Klasse 144, no. 2 (2010): 5–48. http://dx.doi.org/10.1553/anzeiger144_2s5.

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8

SEDOV, A. V. "Bi'r Hamad: a pre-Islamic settlement in the western Wādī Hadramawt." Arabian Archaeology and Epigraphy 6, no. 2 (1995): 103–15. http://dx.doi.org/10.1111/j.1600-0471.1995.tb00080.x.

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9

Knysh, Alexander. "Contextualizing the Salafi – Sufi conflict (from the Northern Caucasus to Hadramawt)." Middle Eastern Studies 43, no. 4 (2007): 503–30. http://dx.doi.org/10.1080/00263200701348847.

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10

Rodionov, Mikhail. "Customary Laws in Hadramawt (South Arabia). Between the Past and the Future." Vestnik of Saint Petersburg University. Asian and African Studies 11, no. 3 (2019): 371–78. http://dx.doi.org/10.21638/spbu13.2019.309.

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11

McCORRISTON, JOY. "Early settlement in Hadramawt: preliminary report on prehistoric occupation at Shi'b Munayder." Arabian Archaeology and Epigraphy 11, no. 2 (2000): 129–53. http://dx.doi.org/10.1111/j.1600-0471.2000.aae110201.x.

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12

Bin 'Aqil, Abdalaziz Ja'afar, and Joy McCorriston. "Prehistoric small scale monument types in Hadramawt (southern Arabia): convergences in ethnography, linguistics and archaeology." Antiquity 83, no. 321 (2009): 602–18. http://dx.doi.org/10.1017/s0003598x00098860.

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The authors report new understanding of the prehistoric monuments of Hadramawt (Yemen) using archaeological fieldwork, linguistic terminology and ethnography. The stone tombs, platforms and alignments are shown to have experienced particularly interesting life histories. Passing travellers add stones and bury camels, shrines are reconditioned and dismantled to construct goat pens. It is clear that only this kind of multi-disciplinary expertise can hope to define the prehistoric sequence in an arid and rocky mountain landscape in which non-literate pastoral peoples have left few other traces. An online photo essay accompanies the article at http://antiquity.ac.uk/ProjGall/mccorriston/index.html

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13

Berger, Jean-François, Jean-Paul Bravard, Louise Purdue, Anne Benoist, Michel Mouton, and Frank Braemer. "Rivers of the Hadramawt watershed (Yemen) during the Holocene: Clues of late functioning." Quaternary International 266 (July 2012): 142–61. http://dx.doi.org/10.1016/j.quaint.2011.10.037.

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14

SEDOV, A. V., and 'U 'AYDARUS. "The coinage of ancient Hadramawt The Pre-Islamic coins in the al-Mukallâ Museum." Arabian Archaeology and Epigraphy 6, no. 1 (1995): 15–60. http://dx.doi.org/10.1111/j.1600-0471.1995.tb00075.x.

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15

Yadav, Stacey Philbrick. "Effective Citizenship, Civil Action, and Prospects for Post-Conflict Justice in Yemen." International Journal of Middle East Studies 52, no. 4 (2020): 754–58. http://dx.doi.org/10.1017/s0020743820001051.

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A woman takes on work repairing cell phones in a small town in the southern governorate of Lahj. In Aden, an ‘aqīla (neighborhood representative) refuses to authorize the marriage of an underage girl. In a rural village outside of Sana'a, women petition the shaykh for permission to build a community center in which they can market home crafts to other women. Young women and men in Ibb and in Hadramawt work as volunteer teachers and coordinate with very different municipal authorities to ensure children can learn. And in the divided city of Taiz, a youth organization trains internally displaced Yemenis in the maintenance of the solar technologies that are keeping the city running.

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16

Crassard, Rémy. "HDOR 410, a mid-Holocene campsite (Hadramawt, Yemen) and the difficulty of determining cultural tradition." Arabian Archaeology and Epigraphy 20, no. 1 (2009): 1–8. http://dx.doi.org/10.1111/j.1600-0471.2008.00311.x.

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17

Wahyudi, Johan, and Dien Madjid. "Pekojan: Image of an Arab Kampong during XVIII to XIX Centuries Batavia." Insaniyat: Journal of Islam and Humanities 3, no. 2 (2019): 99–110. http://dx.doi.org/10.15408/insaniyat.v3i2.10915.

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This study discusses the social dynamics of a kampong in Batavia during XVIII to XIX centuries. Pekojan has already emerged as the center of commerce for Arabs and Muslim Indians community since the 16th century. By the eighteenth century, many Arab immigrants from Hadramawt (Southern Yemen) settled here. Its initial landscape can be traced by the theory of the coming of Islam in the Archipelago. One of the theories says that it was driven by international trade by the Arabs, which also carried Islam along with them. The Hadramis went through the naval journey passing the Indian Ocean to the Malaka Strait. They stopped over in Singapore then went on to Batavia, especially Pekojan. This study found Pekojan became a place where Arab culture and ideas were constructed yet negotiated within a local context. There prominent ulamas, merchants, writers, educators, the initiators of independence, the benefactors, and artists socialized under close racial surveillance of the Dutch East Indies government.

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18

Mouton, Michel, Anne Benoist, and Jérémie Schiettecatte. "Makaynûn and its territory: the formation of an urban centre during the South Arabian period in the Hadramawt." Arabian Archaeology and Epigraphy 22, no. 2 (2011): 155–65. http://dx.doi.org/10.1111/j.1600-0471.2011.00337.x.

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19

Allibert, Claude. "Qāni’. Le port antique du Hadramawt entre la Méditerranée, l’Afrique et l’Inde. Fouilles russes 1972, 1985-1989, 1991, 1993-1994." Études Océan Indien, no. 46-47 (January 1, 2011): 379–82. http://dx.doi.org/10.4000/oceanindien.1370.

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20

McCorriston, Joy, Tara Steimer-Herbet, Michael Harrower, Kimberly Williams, Jean-François Saliège, and ‘Abdalaziz Bin ‘Aqil. "Gazetteer of small-scale monuments in prehistoric Hadramawt, Yemen: a radiocarbon chronology from the RASA-AHSD Project research 1996-2008." Arabian Archaeology and Epigraphy 22, no. 1 (2011): 1–22. http://dx.doi.org/10.1111/j.1600-0471.2011.00333.x.

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21

Cleuziou, S., Marie-Louise Inizan, and Bruno Marcolongo. "Le Peuplement pré- et protohistorique du système fluviatile fossile du Jawf-Hadramawt au Yémen (d'après l'interprétation d 'images satellite, de photographies aériennes et de prospections)." Paléorient 18, no. 2 (1992): 5–29. http://dx.doi.org/10.3406/paleo.1992.4570.

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22

Aziz, Muhammad. "A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century." American Journal of Islamic Social Sciences 26, no. 1 (2009): 1–19. http://dx.doi.org/10.35632/ajiss.v26i1.372.

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This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.

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23

Aziz, Muhammad. "A Short Survey of Yemeni Sufism from Its Inception up to the Thirteenth Century." American Journal of Islam and Society 26, no. 1 (2009): 1–19. http://dx.doi.org/10.35632/ajis.v26i1.372.

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This paper analyzes the historical conditions of Yemen’s Sufi movement from the beginning of Islam up to the rise of the Rasulid dynasty in the thirteenth century. This is a very difficult task, given the lack of adequate sources and sufficient academic attention in both the East and theWest. Certainly, a few sentences about the subject can be found scattered in Sufi literature at large, but a respectable study of the period’s mysticism can hardly be found.1 Thus, I will focus on the major authorities who first contributed to the ascetic movement’s development, discuss why a major decline of intellectual activities occurred in many metropolises, and if the existing ascetic conditions were transformed into mystical tendencies during the ninth century due to the alleged impact ofDhu’n-Nun al-Misri (d. 860). This is followed by a brief discussion ofwhat contributed to the revival of the country’s intellectual and economic activities. After that, I will attempt to portray the status of the major ascetics and prominent mystics credited with spreading and diffusing the so-called Islamic saintly miracles (karamat). The trademark of both ascetics and mystics across the centuries, this feature became more prevalent fromthe beginning of the twelfth century onward. I will conclude with a brief note on the most three celebrated figures of Yemen’s religious and cultural history: Abu al-Ghayth ibn Jamil (d. 1253) and his rival Ahmad ibn `Alwan (d. 1266) from the mountainous area, andMuhammad ibn `Ali al-`Alawi, known as al-Faqih al-Muqaddam (d. 1256), from Hadramawt.

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24

Anam, Faris Khoirul. "Model Pengembangan Kurikulum Madrasah Hadramaut Di Pondok Pesantren Darul Faqih Malang." Fikroh: Jurnal Pemikiran dan Pendidikan Islam 14, no. 1 (2021): 43–64. http://dx.doi.org/10.37812/fikroh.v14i1.115.

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MODEL PENGEMBANGAN KURIKULUM MADRASAH HADRAMAUT DI PONDOK PESANTREN DARUL FAQIH MALANG. Tulisan ini memberikan gambaran tentang model pengembangan kurikulum madrasah Hadramaut di pondok pesantren Darul Faqih Malang, mulai dari mengkonstruksi perencanaan, pelaksanaan, dan evaluasi kurikulum Madrasah Hadramaut, secara teoritis dari konsep, pada lembaga pendidikan pondok Pesantren Darul Faqih. Secara umum model pengembangan kurikulum Madrasah Hadramaut, yang meliputi perencanaan, pelaksanaan, dan evaluasi, diikhtiarkan untuk dilakukan di pesantren dibawah paying visi dan misinya. Model pendidikan Hadramaut merupakan Pendidikan yang harmoni dan moderat, sehingga ketika dikembangkan di pondok pesantren dapat dikatakan cocok dan tepat. Meskipun banyak kegiatan yang dilakukan di dalam pondok pesantren, akan tetapi santri dapat mengembangkan kemampuan ataupun potensi yang dimilikinya dan dijembatani agar bisa melanjutkan studi ke Hadramaut. Kata kunci: Model; Kurikulum; Madrasah; Hadramaut; Pesantren

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25

بكير, علي. "Sustainability and Value of Building and Constructing Residential Buildings in Wadi Hadramaut – A case study of Shibam Hadramout buildings." Journal of Science and Technology 20, no. 2 (2015): 1–21. http://dx.doi.org/10.20428/jst.20.2.6.

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26

Barendse, R. J. "On the Edge of Empire: Hadramawt, Emigration and the Indian Ocean 1880-1930s, and: Merchants, Mamluks and Murder: The Political Economy of Trade in Eighteenth-Century Basra (review)." Journal of World History 15, no. 2 (2004): 266–69. http://dx.doi.org/10.1353/jwh.2004.0016.

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27

Afriani, Risna. "PENANAMAN NASIONALISME KETURUNAN ARAB DALAM LEMBAGA PENDIDIKAN AL-IRSYAD AL-ISLAMIYYAH PEKALONGAN TAHUN 1918-1942." Kebudayaan 13, no. 2 (2019): 107–20. http://dx.doi.org/10.24832/jk.v13i2.200.

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AbstractThe establishment of Al-Irsyad as an organization and educational institution born of Arab descent, is expected to have a role in instilling Indonesian nationalism for Arab descendants. However, there is a presumption that Al-Irsyad education does not at all instill Indonesian nationalism homeland, but HadramautÃ¢â‚¬â„¢s nationalism. The above problems become the basis of this research, especially about how the nationalism of Arabian descent in the Institute of Education Al-Irsyad Al-Islamiyyah Pekalongan year 1918-1942. As for the purpose of this research to know; first how the education system in Al-Irsyad Al-Islamiyah Education Institution of Pekalongan in 1918-1942, second, the inculcation of nationalism into Arabic descendants by Al-Irsyad Al-Islamiyah Education Institution of Pekalongan in 1918-1942.Â The study employed the historical, by method the selection of the topic to study. the collection of sources (heuristic), verification or source criticism, and interpretation historiography or history writing. The results of the study were as follows; First, the education system in Al-Irsyad of Pekalongan was the modern Islamic education system that combined Islamic religion teaching and general knowledge, the Arabic language subject became a compulsory subject. Second, the inculcation of nationalism into Arabic descendant was done through the education system of Al-Irsyad of Pekalongan which had Indonesian characteristics such as the use of the Indonesian language as a medium of instruction in learning activities, the Indonesian language subject, and the admission of students from the indigenous community, which were capable of changing the orientation of Arabic descendantsÃ¢â‚¬â„¢ nationalism which was previously Hadramaut-like (the country of the ancestors of Arabic ethnic groups in Indonesia). Indonesian nationalism of Arab descent reinforced by the birth of the Sumpah Pemuda Arab Descendants of Indonesia in 1934.Â AbstrakDidirikannya Al-Irsyad sebagai organisasi dan lembaga pendidikan yang lahir dari keturunan Arab, diharapkan memiliki peran dalam menanamkan nasionalisme Indonesia untuk keturunan Arab pada masa pergerakan. Namun, ada anggapan bahwa pendidikan Al-Irsyad sama sekali tidakÂ menanamkan nasionalisme Indonesia, melainkan nasionalisme ke-Hadramaut-an. Permasalahan tersebut menjadi dasar penelitian ini, terutama mengenai bagaimana penanaman nasionalisme Keturunan Arab dalam Lembaga Pendidikan Al-Irsyad Al-Islamiyyah Pekalongan tahun 1918- 1942. Adapun tujuan dari penelitian ini untuk mengetahui: pertama, bagaimana sistem pendidikan Lembaga Pendidikan Al-Irsyad Al-Islamiyyah Pekalongan tahun 1918-1942. Kedua, bagaimana penanaman nasionalisme keturunan Arab dalam Lembaga Pendidikan Al-Irsyad Al-Islamiyyah Pekalongan tahun 1918-1942. Penelitian ini menggunakan metode penelitian sejarah pemilihan topik, pengumpulan sumber (heuristik), kritik sumber (verifikasi), dan historiografi atau penulisan sejarah. Hasil penelitian menunjukkan: pertama, sistem pendidikan Al-Irsyad Pekalongan adalah sistem pendidikan Islam modern, dengan memadukan pengajaran agama Islam dan pengetahuan umum, mata pelajaran Bahasa Arab menjadi pelajaran wajib. Kedua, penanaman nasionalisme keturunan Arab melalui sistem pendidikan Al-Irsyad Pekalongan yang memiliki sifat ke-Indonesia-an seperti: penggunaan Bahasa Melayu sebagai bahasa pengantar kegiatan pembelajaran; adanya pelajaran Bahasa Indonesia; dan diterimanya murid dari masyarakat pribumi mampu mengubah orientasi nasionalisme keturunan Arab yang sebelumnya masih bersifat ke-Hadramaut-an. Nasionalisme Indonesia keturunan Arab diperkuat dengan lahirnya Sumpah Pemuda Keturunan Arab Indonesia pada tahun 1934.Â

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28

TAŞKIN, Ünal. "HADRAMUT MESELESİ." Journal Of History School 6, no. XVI (2013): 757–60. http://dx.doi.org/10.14225/joh413.

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29

Pradines, Stéphane. "Sharma. Un entrepôt de commerce médiéval sur la côte du Hadramawt (Yémen, ca. 980–1180), edited by Axelle Rougeulle. British Foundation for the Study of Arabia Monographs 17. 2015, ArchaeoPress. 582pp.Pb. £88.00, ISBN-13: 9781784911942." Journal of Islamic Archaeology 4, no. 2 (2017): 267–71. http://dx.doi.org/10.1558/jia.35279.

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30

Haliadi, Haliadi. "Karakteristik Ulama Penyiar Agama Islam di Palu." PUSAKA 9, no. 1 (2021): 132–44. http://dx.doi.org/10.31969/pusaka.v9i1.484.

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Agama Islam yang masuk ke wilayah Palu Sulawesi Tengah di Indonesia dilakukan oleh ulama-ulama dari berbagai pelosok Nusantara. Ulama yang mengembangkan Islam di Palu berlangsung dalam tiga periode, yakni periode Islam mitologis, Islam Ideologis, dan Islam Ilmupengetahuan. Islam mitologis dilakukan oleh Abdullah Raqiy dari Minangkabau, Daeng Konda dari Mandar, dan Syekh Lokiya dari Donggala, sementara Islam ideologi dikembangkan oleh La Iboerahima Wartabone dari Gorontalo termasuk Ahmad Lagong dari Wajo, Yodo Rajalangi dari Mandar, Sayyed Aqil Al Mahdali dari Hadramaut, Sayyed Baharullah Al Aidid dari Cikoang Makassar, La Satande Dunia dari Tatanga Palu, Yojofuri dari Besusu Palu, Pue Lasadindi dari Enu. Kemudian Islam Ilmu pengetahuan dilanjutkan oleh Sayyed Idrus bin Salim Al Jufri dari Hadramaut, Imam Lapeo dari Mandar, Rusdi Toana dari Palu, dan Ambo Dalle dari Barru. Ulama-ulama Islam di Lembah Palu mengembangkan Islam secara Sufisme dan Syariat serta menjadi pemicu perjuangan Islam menentang Kolonialisme Belanda di Abad ke-20. Tulisan ini menggunakan metodologi sejarah.

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31

Abu Bakar, Abu Bakar. "PERAN BANGSA HADRAMAUT DALAM ISLAMISASI DI PANTAI BARAT KALIMANTAN." Jurnal Dakwah 21, no. 1 (2021): 1–24. http://dx.doi.org/10.14421/jd.2112020.3.

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This research seeks to find the Hadramaut Nation’s roles in the process of Islamic development in the area. The history of their arrival and trace in this context needs to be found to support the argumentation of the research results. Academically this research reinforces the theory of Hadrami's Islamization building in Indonesia. The discipline of history through interpretive methodologies and stages of research methods is used to uncover the above problems. Historical literature and field studies are combined to obtain complete data to complete the results of the research. The process gave the result that Hadrami began in the beginning of the XVIII century involved in the Islamization starting from Matan, continuing to Mempawah, Kubu, and Pontianak. They carry out this role by building the country, government and propaganda in the community. The Ahlu Sunnah wal Jamaah Islam and the Shafi'iyah school were found as Islamic buildings introduced on the West Coast of Kalimantan. Their footprint is also evidenced by the findings of their graves in a number of areas whose existence also lives in the oral traditions of the local community.Peranan Bangsa Hadramaut sebagai suatu kesatuan etnis dalam islamisasi di Pantai Barat Kalimantan dinilai belum peroleh perhatian memadai dari kalangan akademisi. Penelitian ini berusaha menemukan peranan mereka dalam proses persebaran Islam yang dilakukan melalui kekuasaan di daerah tersebut. Secara akademis penelitian ini menguatkan bangunan teori islamisasi Hadrami di Indonesia. Disiplin ilmu sejarah melalui metodologi interpretatif dan tahapan metode penelitian digunakan untuk mengungkap masalah di atas. Literature sejarah dan studi lapangan dipadukan untuk memperoleh data yang lengkap guna menuntaskan hasil penelitian. Proses tersebut memberikan hasil bahwa Hadrami mulai awal abad ke XVIII terlibat dalam islamisasi mulai dari Matan, berlanjut ke Mempawah, Kubu, dan Pontianak. Mereka melakukan peran tersebut dengan membangun negeri dan pemerintahan yang di dalamnya diserukan dakwah. Islam Ahlu Sunnah wal Jamaah dan mazhab Syafi`iyah ditemukan sebagai bangunan Islam yang diperkenalkan di Pantai Barat Kalimantan. Jejak mereka turut dibuktikan dengan temuan makam mereka di sejumlah daerah yang keberadaannya juga hidup dalam tradisi lisan.

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32

Camelin, Sylvaine, Françoise Le Guennec-Coppens, and Sophie Mery. "Du Hadramaout aux Comores et retour." Journal des africanistes 72, no. 2 (2002): 123–37. http://dx.doi.org/10.3406/jafr.2002.1310.

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33

Bin Al-Zou, Amer Omer. "Cutaneous Leishmania in Wadi Hadramout, Yemen." Middle East Journal of Internal Medicine 9, no. 3 (2016): 18–25. http://dx.doi.org/10.5742/meim.2016.92899.

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34

AMIRKHANOV, HIZRI. "Research on the Palaeolithic and Neolithic of Hadramaut and Mahra." Arabian Archaeology and Epigraphy 5, no. 4 (1994): 217–28. http://dx.doi.org/10.1111/j.1600-0471.1994.tb00069.x.

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35

Sedov, A. V. "The Temple of Syn D-Myf'N (Wadi Dau'an, Inner Hadramaut)." Ancient Civilizations from Scythia to Siberia 1, no. 2 (1995): 249–60. http://dx.doi.org/10.1163/157005794x00129.

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36

Ghouth, Abdulla Salim Bin, Ahlam Saleh Bin Break, Adnan Ali Melkat, and Amer Salmeen Belafair. "Profile Of Teenage Pregnancy In Hadramout, Yemen." Journal of Woman’s Reproductive Health 1, no. 4 (2017): 1–8. http://dx.doi.org/10.14302/issn.2381-862x.jwrh-16-1292.

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37

Ghouth, Abdulla Salim Bin, Ananda Amarasinghe, and G. William Letson. "Dengue Outbreak in Hadramout, Yemen, 2010: An Epidemiological Perspective." American Journal of Tropical Medicine and Hygiene 86, no. 6 (2012): 1072–76. http://dx.doi.org/10.4269/ajtmh.2012.11-0723.

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38

Sudaryanto, Sudaryanto. "Arabic: short history, field of usage, and vocabulary entered in the Indonesian language." Hortatori : Jurnal Pendidikan Bahasa dan Sastra Indonesia 1, no. 1 (2019): 92–97. http://dx.doi.org/10.30998/jh.v1i1.41.

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This essay discusses three fundamental issues about the Arabic language, which is (1) a brief history of the entry of Arabic to the Archipelago, (2) the field of use of the Arabic language, and (3) Arabic vocabulary that goes into Indonesian. At the end of the 15th Century AD, estimated Arabic brought by Arab traders, both derived from Hadramaut and of Persia. The use of Arabic in the field of Indonesian mostly related to religious life (Islam). As for the Arabic vocabulary that goes into Indonesian, among others, akhlak, amal, azab, akhirat, ayat, ilmu, ibadah, infak, insyaf, iman, imam, khilaf, khotbah, kitab, kalam, zaman, dan zina.

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Fararah, Fahmi Shaaban, and VOmar Ali Khateeb. "Corporate Social Responsibility of Oil Companies and Host Community’s Satisfaction: Case Study of Total Company Block (10) Yemen." Business and Economic Research 8, no. 3 (2018): 40. http://dx.doi.org/10.5296/ber.v8i3.13355.

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This study aims to investigate the relationship between oil host community and TOTAL Company that operates in block 10 in Sah district in Hadramout governorate, Yemen. Moreover, the study examined the relationship between the philanthropic activities provided by the company and the environmental impact caused by oil operation of the company, and the satisfaction of host communities. The quantitative research method was used by distributing 270 questionnaires in host communities in Saha district, Hadramout governorate. Furthermore, this research used simple random sample to collect the data and SPSS was used for descriptive analysis and cleaning the data while Partial Least Squares Structural Equation Modeling (PLS-SEM) used to testing the hypothesis.The results found that the level of host community's satisfaction is low. In addition, it approved that there is a positive relationship between philanthropic activities and the host community's satisfaction. Furthermore, the study revealed there is a negative relationship between the environmental impact caused by the company' operations and the host community's satisfaction. The study recommended that to promote the host community's satisfaction the oil producing company need to concentrate on protecting the environment form oil accidents and offering the charity activities for the resident of host community.

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Bashrahil, K. A. "Indicators of rational drug use and health services in Hadramout, Yemen." Eastern Mediterranean Health Journal 16, no. 02 (2010): 151–55. http://dx.doi.org/10.26719/2010.16.2.151.

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Khader, Yousef, Ghazi Bashamakha, Heshambin Sumait, Mohamed Bashamakha, and Abdulwahed Al Serouri. "Risk factors of breast cancer in Hadramout Valley and Desert, Yemen." International Journal of Preventive Medicine 10, no. 1 (2019): 161. http://dx.doi.org/10.4103/ijpvm.ijpvm_251_17.

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Sumanto Al Qurtuby. "Islam di Tiongkok dan China Muslim di Jawa Pada Masa Pra-Kolonial Belanda." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 1, no. 2 (2020): 24–39. http://dx.doi.org/10.33258/konfrontasi2.v1i2.78.

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Chinese Muslim community play a role in the history of Islami- zation in Java, so it should be raised "Theory of China" in the history of the entry and development of Islam in the region. So far, the discussion of Islamization theory is always associated with the Middle East /Arab and India only- like pioneer of the theory of Arab/Middle East is Crawfurd, Keijzer, Naimann, de Hollander, including some Indonesia-Malay histo- rians like Hasjmi, al-Attas, Hamka, Djajadiningrat and Mukti Ali. While advocates of the India theory among others are Pijnapel, Hurgronje, Morison, Kern, Winsted, Fatimi, Vlekke, Gonda and Srhrieke. Almost no historians who argue explicitly that the Islamization in Java comes from China. Though both "Theory of India" and the Middle East, especially Saudi Hadramaut aren’t free of weaknesses.

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Bin Qadhi, Salem M., Saeed Y. Bashir, and Taha O. Assaggaf. "Problems of Bacteriological Pollution in Water Wells in Wadi Hadramout Water Project." Sultan Qaboos University Journal for Science [SQUJS] 6, no. 2 (2001): 85. http://dx.doi.org/10.24200/squjs.vol6iss2pp85-92.

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This paper presents an existing problem of drinking water pollution for a small project and one of the model projects of drinking water in Yemen, designed to save and preserve good quality water for the present and future generations in the area. The paper gives the details of the project and explains the problem of bacteriological pollution and the steps undertaken to solve the problem. Some of the results for short-term solutions and recommendation for the long-term solutions are also given.

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Tabroni, Roni, Mumuh Muhsin Z, Reiza D. Dienaputra, and R. M, Mulyadi. "From Tarekat to Arab Community: the Islamization Process in Indramayu." Paramita: Historical Studies Journal 30, no. 1 (2020): 55–68. http://dx.doi.org/10.15294/paramita.v30i1.19947.

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This research talks about the process of Islamization in Indramayu. The Islamization in Indramayu raises three main questions. The first question is, where was the arrival of Islam in Indramayu. Second, when is the appearance of Islam. Third, who has a role in the Islamization process. This research uses the historical method, which consists of four stages: heuristic, criticism, interpretation, and historiography. This method was then collaborated with Islamic social movement theory to analyze the ideology of leadership and movement mobility of the propagator group of Islam in Indramayu. The results showed that the arrival of Islam in Indramayu came from the port of Cimanuk. Then spread to various areas, including in the countryside. Second, Islam has been dating in Indramayu since the 15th century. Third, some communities play a role in Islamization in Indramayu. The communities were very influential until the 19th century. They consisted of the Arab community and the adherents of the tarekat, especially from Cirebon. The first order to develop was Syattariyah. Meanwhile, the Arabic community leader from Cirebon was Sayyid Abdur Rahman bin Muhammad Basy-Syaiban. He is a figure who originated from the Hadramaut in the early seventeenth century.Penelitian ini berbicara tentang proses islamisasi di Indramayu. Proses islamisasi di Indramayu memunculkan tiga pertanyaan utama. Pertanyan pertama adalah dari mama dan di mana kedatangan islam. Kedua, kapan waktu kedatangan Islam. Ketiga, siapa yang berperan dalam proses islamisasi. Untuk menjawab pertanyaan tersebut, penelitian ini menggunakan metode sejarah yang terdiri atas empat tahap: heuristic, kritik, interpretasi, dan historiografi. Hasil penelitian menunjukkan bahwa kedatangan Islam di Indramayu berasal dari pelabuhan Cimanuk. Kemudian menyebar ke berbagai daerah, termasuk di pedesaan. Kedua, Islam telah dating di Indramayu sejak abad ke 15. Ketiga, terdapat komunitas yang berperan dalam Islamisasi di Indramayu. Komunitas tersebut sangat berpengaruh sampai abad ke 19. Mereka terdiri atas komunitas Arab dan para penganut tarekat, terutama dari Cirebon. Tarekat pertama yang berkembang adalah Syattariyah. Sementara itu, tokoh komunitas arab yang berasal dari Cirebon adalah Sayyid Abdur Rahman bin Muhammad Basy-Syaiban. Ia merupakan tokoh yang berasal dari Hadramaut pada awal abad ketujuh belas.

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Mahid, Syakir, Andriansyah Andriansyah, and Ismail Suardi Wekke. "ARAB COMMUNITY ENCOUNTER WITH KAILI CULTURE IN EDUCATION AND DA’WAH." EL HARAKAH (TERAKREDITASI) 20, no. 1 (2018): 1. http://dx.doi.org/10.18860/el.v20i1.4788.

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<p><em>This article identifies the Islamic education movement and da’wah (Islamic missionary endeavor) of the Arab community in Palu incorporated in the Alkhairat organization. The formation of this organization arose from a madrasah (madrassa) named “Madrasah Alkhairat Al-Islamiyah” found by Sayyid Idrus bin Salim Aljufri, an ulama (Islamic scholar) from Hadramaut, in 1930 in Palu. The formation of the madrasah was the response of the Arab community in Palu Valley to the Christianization of Dutch Christian missionaries under the auspices of the Leger Dois Heist (Salvation Army). This study uses non-participant observation methods and purposive in-depth interviews with ten subjects consisted of leaders, teachers and staffs in Alkhairat to obtain data related to the topic. Furthermore, the authors verify the data. Finally, this article shows that the Islamic education and da’wah movement undertaken by the Arab community in Palu Valley reflects the process of integration and harmonization of Arabs with local people, and has supported the construction progress in Palu.</em></p><p><br /><em>Artikel ini mengidentifikasi gerakan pendidikan dan dakwah Islam komunitas Arab di Palu yang tergabung dalam organisasi Alkhairat. Terbentuknya organisasi ini berawal dari sebuah madrasah bernama “Madrasah Alkhairat Al-Islamiyah” yang didirikan oleh Sayyid Idrus bin Salim Aljufri, seorang Ulama asal Hadramaut, pada tahun 1930 di Palu. Pembentukan madrasah tersebut merupakan respon komunitas Arab di Lembah Palu terhadap kristenisasi yang dilakukan oleh para misionaris kristen Belanda di bawah naungan Leger Dois Heist (Bala Keselamatan) terhadap masyarakat Palu dan sekitarnya. Penelitian ini menggunakan metode observasi non-partisipan dan wawancara mendalam terhadap sepuluh orang yang terdiri pimpinan, guru maupun staff dalam jaringan Alkhairat guna mendapatkan data terkait topik yang dikaji. Selanjutnya, penulis melakukan verifikasi data yang dijadikan bahan dalam penulisan. Akhirnya, artikel ini menunjukkan bahwa gerakan pendidikan dan dakwah Islam yang dilakukan oleh komunitas Arab di Lembah Palu mencerminkan proses integrasi dan upaya harmonisasi orang-orang Arab dengan masyarakat lokal setempat serta telah mendukung perkembangan pembangunan di Kota Palu.</em></p>

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Bamekhlah, RasheedM, HussainS Alghazali, AdnanA Bakarman, AbdulraheemA Bahishwan, and AbdullahS Bin-Nabhan. "Metabolic syndrome among patients who had acute stroke in Hadramout, Republic of Yemen." Saudi Journal of Obesity 6, no. 1 (2018): 20. http://dx.doi.org/10.4103/sjo.sjo_1_18.

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Bamekhlah, RasheedMohammed, MohammedRasheed Bamekhlah, HussainSaeed Al-Ghazali, and AbdulraheemAbdullah Bahishwan. "Comparative study between haemorrhagic and ischaemic strokes in hadramout: A hospital-based study." Hamdan Medical Journal 12, no. 1 (2019): 29. http://dx.doi.org/10.4103/hmj.hmj_62_18.

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Ba'amer, A. A. "Coverage of and barriers to routine child vaccination in Mukalla district, Hadramout governorate, Yemen." Eastern Mediterranean Health Journal 16, no. 02 (2010): 223–27. http://dx.doi.org/10.26719/2010.16.2.223.

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Bamekhlah, RasheedMohammed, MohammedRasheed Bamekhlah, HussainSaeed Alghazali, and AbdulrahmanRasheed Bamekhlah. "The prevalence of metabolic syndrome among hypertensive patients in Hadramout: A hospital-based study." Hamdan Medical Journal 12, no. 4 (2019): 200. http://dx.doi.org/10.4103/hmj.hmj_20_19.

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Madi, Faisol Nasar Bin, and Aminullah Elhady. "Egalitarianism in the Mabadi Al-Irsyad: An Analytical Study on the Concept of Al-Musawah." Asian Social Science 16, no. 11 (2020): 24. http://dx.doi.org/10.5539/ass.v16n11p24.

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Islamic teachings place all human beings physiologically and sociologically in the same status even though they have different backgrounds. This article analyzes the concept of al-musawah (equality) in Mabadi (basic principles) of Al-Irsyad, an Islamic social organization in Indonesia, most of whose members are of Arab descent. This study has an urgency to find a common thread between the inclusion of the concept of al-musawah in Mabadi and the circumstances behind it, as well as its relevance to plural life among Indonesian Arab descendants at present. This study was conducted using documentary and historical analysis methods. From this research it was found that the concept of al-musawah was included in Mabadi Al-Irsyad based on social settings, there was an assumption regarding differences in social stratification in Arab community originating from Hadramaut. Al-Irsyad formulated the concept of egalitarianism in Mabadi, which until now is still maintained. It is believed that the concept of al-musawah is compatible with the concept of humanism in Islam.

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