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Journal articles on the topic 'Ibrahim a'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Mimoun, Mouloud. "Ibrahim." Hommes & migrations, no. 1333 (April 1, 2021): 218. http://dx.doi.org/10.4000/hommesmigrations.12728.

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2

AL-KHODEIRY, Z. "Ibrahim Madkour." MIDEO 23 (January 1, 1997): 477–79. http://dx.doi.org/10.2143/mid.23.0.563356.

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3

Jacquemond, Richard. "Sonallah Ibrahim." La pensée de midi N° 14, no. 1 (2005): 136–41. http://dx.doi.org/10.3917/lpm.014.0136.

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4

Robinson-Edwards, Shona, and Craig Pinkney. "Black men, religiosity and desistance: exploring Islam, desistance and identity." Safer Communities 17, no. 1 (2018): 47–67. http://dx.doi.org/10.1108/sc-04-2017-0013.

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Purpose The purpose of this paper is to explore the experiences of Ibrahim, an ex-offender who has embraced Islam. Ibrahim professes Islam to be the influential element to his desistance process. This study explores Ibrahim’s journey, emphasising and reflecting upon youth; criminality and religiosity. Much of the current research relating to Black men and offending is limited to masculinity, father absence, gangs and criminality. The role of religiosity in the lives of offenders and/or ex-offenders is often overlooked. The authors suggest that identity, religiosity and desistance can raise a h

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5

Hazuar, Hazuar. "Konsep I'rab Dalam Pandangan Ibrahim Musthafa dan Ibrahim Anis." Arabiyatuna : Jurnal Bahasa Arab 3, no. 1 (2019): 163. http://dx.doi.org/10.29240/jba.v3i1.796.

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There are some objectives on discussion of Irab concept in Ibrahim Mustafa and Ibrahim Anis perspectives. The mehod used in this research was Descriptive Analysis. In his book, Ihya al-Nahwi Ibrahim Mustafa explains that there are only two Irab; Dhammah and Kasrah. Dhammah functions as subject (Isnad), meanwhile Kasrah functions as majmu ( idhafah). He rejected fathah as irab because it is only lines which is seldom communicated by Arabians, and it doesnt infuence meaning for communication. On the contrary, irab concept as stated by Ibrahim Anis who declined that there were funtions of irab ne

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6

Santosa, Puji. "REPRESENTASI KISAH NABI IBRAHIM DALAM DELAPAN SAJAK INDONESIA MODERN (The Story Representation of Prophet Ibrahim in Eight Modern Indonesian Poems)." METASASTRA: Jurnal Penelitian Sastra 4, no. 1 (2016): 68. http://dx.doi.org/10.26610/metasastra.2011.v4i1.68-81.

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Makalah ini mengkaji representasi kisah Nabi Ibrahim dalam delapan sajak Indonesia modern, yaitu “Hanya Satu” (Amir Hamzah), “Ibrahim! Ibrahim!” (Remy Sylado), “Bapak Semua Bangsa” (Remy Sylado), “Sajak 10 Zulhijah” (Remy Sylado), “Balada Nabi Ibrahim a.s. dan Nabi Ismail a.s.” (Taufiq Ismail), “Sajak-Sajak Kelahiran” (Abdul Hadi W.M.), “Ibrahim Alaihisalam I” (Ahmadun Yosi Herfanda), dan “Ibrahim Alaihisalam II” (Ahmadun Yosi Herfanda). Kajian terhadap kedelapan sajak Indonesia modern yang ditulis oleh lima penyair tersebut dilakukan dengan cara membandingkan kisah Nabi Ibrahim yang terdapat

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7

Kipling, Rudyard. "Merekonstruksi Epistemologi Ibrahim." Unisia 30, no. 63 (2007): 61–73. http://dx.doi.org/10.20885/unisia.vol30.iss63.art6.

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8

Delaunay, Chritian. "Adalbert Ibrahim Kapandji." Revue de Chirurgie Orthopédique et Traumatologique 105, no. 3 (2019): 393–94. http://dx.doi.org/10.1016/j.rcot.2019.02.031.

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9

Delaunay, Chritian. "Adalbert Ibrahim Kapandji." Orthopaedics & Traumatology: Surgery & Research 105, no. 3 (2019): 573–74. http://dx.doi.org/10.1016/j.otsr.2019.02.011.

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10

Mattawa, Khaled. "Letter to Ibrahim." Antioch Review 54, no. 2 (1996): 150. http://dx.doi.org/10.2307/4613298.

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11

Johnston, Lisette. "Looking After Ibrahim." Journalism Practice 11, no. 2-3 (2016): 195–212. http://dx.doi.org/10.1080/17512786.2016.1224678.

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12

Adali, Nazan. "Huseyin Ibrahim Adali." British Dental Journal 194, no. 7 (2003): 404. http://dx.doi.org/10.1038/sj.bdj.4810020.

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13

Falih Noori, Ibrahim. "Ibrahim Falih Noori." Basrah Journal of Surgery 23, no. 2 (2017): 76–80. http://dx.doi.org/10.33762/bsurg.2017.141325.

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14

Esin, KAHYA. "ERZURUMLU İBRAHİM HAKKI." Ankara Üniversitesi İlahiyat Fakültesi Dergisi 40, no. 1 (1999): 1. http://dx.doi.org/10.1501/ilhfak_0000000431.

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15

Rahmah, Miftahur. "Mendidik Anak Shaleh: Telaah Kisah Nabi Ibrahim A.S. Dan Ismail A.S." Turast : Jurnal Penelitian dan Pengabdian 7, no. 1 (2019): 45–64. http://dx.doi.org/10.15548/turast.v7i1.763.

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Nabi Ibrahim adalah sosok orang tua yang berhasil mendidik anaknya Ismail.Dalam al-Quran ditemukan beberapa komponen pendidikan Islam yang diterapkan oleh nabi Ibrahim terhadap anaknya, Ismail.Pertama, tujuan pendidikan nabi Ibrahim a.s adalah menjadikan anak bertauhid dan mewujudkan anak.yang shaleh. Kedua, sifat nabi Ibrahim sebagai seorang pendidik, yaitu shiddiq, waffa,halim, munib, muhsin, ummah, qanitanlillah, hanif dan Khalil. Ketiga, sifat nabi Ismail sebagai peserta didik, yaitu halim, sabar, taat dan penyayang.Keempat, materi pendidikan nabi Ibrahim a.s adalah dalam bidang aqidah, ib

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16

Mizani, Zeni Murtafiati. "Komunikasi Orang Tua dan Anak dalam Islam (Tinjauan Pedagogis Komunikasi Nabi Ibrahim dengan Nabi Isma'il dalam Al-Qur'an)." Ibriez : Jurnal Kependidikan Dasar Islam Berbasis Sains 2, no. 1 (2017): 95–106. http://dx.doi.org/10.21154/ibriez.v2i1.28.

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Komunikasi merupakan proses penyampaian suatu pesan dalam bentuk lambang bermakna sebagai pikiran dan perasaan berupa ide, informasi, kepercayaan, harapan, himbauan, dan sebagai panduan yang dilakukan oleh seseorang kepada orang lain. Orang tua dan anak adalah komponen yang paling penting dalam sebuah keluarga. Orang tua memiliki peran penting dalam mendidik anak-anaknya melalui proses komunikasi. Al-Qurâ€™an sebagai sumber pertama dan utama pendidikan Islam memberikan beberapa gambaran kisah tentang komunikasi orang tua dan anak. Salah satu kisah tersebut adalah kisan Nabi Ibrahim dan Nabi Is

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17

JARBOLD, Nurbakhyt. "İbrahim Terzioğlu and Kervancı." International Journal Of Turkish Literature Culture Education 3, no. 1 (2012): 262–70. http://dx.doi.org/10.7884/teke.76.

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18

Salama, Ibrahim. "Remarks by Ibrahim Salama." Proceedings of the ASIL Annual Meeting 105 (2011): 515–20. http://dx.doi.org/10.5305/procannmeetasil.105.0515.

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19

Ahmed, Akbar S. "FOR ADAM AND IBRAHIM." Brandywine Review of Faith & International Affairs 2, no. 1 (2004): 49–51. http://dx.doi.org/10.1080/15435725.2004.9523173.

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20

Rennie, A. "Ali M Ali Ibrahim." BMJ 325, no. 7376 (2002): 1365d—1365. http://dx.doi.org/10.1136/bmj.325.7376.1365/d.

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21

Kerr, David. "IBRAHIM M. ABU-RABI'." Muslim World 81, no. 3-4 (1991): 308. http://dx.doi.org/10.1111/j.1478-1913.1991.tb03535.x.

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22

Shihata, Ibrahim. "Remarks by Ibrahim Shihata." Proceedings of the ASIL Annual Meeting 82 (1988): 41–42. http://dx.doi.org/10.1017/s027250370007258x.

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23

Obuobi, Sharon. "Conversation with Ibrahim Mahama." Nka Journal of Contemporary African Art 2018, no. 42-43 (2018): 284–89. http://dx.doi.org/10.1215/10757163-7185941.

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24

Mezvinsky, Norton. "Dr Ibrahim Abu-Rabi‘." Studies in Religion/Sciences Religieuses 41, no. 4 (2012): 529–30. http://dx.doi.org/10.1177/0008429812460130.

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25

Ferreira, Leonardo Silluzio, and Marcelo Back Sternick. "Márcio Ibrahim de Carvalho." Revista Brasileira de Ortopedia 56, no. 03 (2021): 407–9. http://dx.doi.org/10.1055/s-0041-1731675.

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26

Conley, Thomas. "The Speech of Ibrahim at the Coronation of Maximilian II." Rhetorica 20, no. 3 (2002): 263–73. http://dx.doi.org/10.1525/rh.2002.20.3.263.

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In November 1562 the chief interpreter for Su¨¨leyman the Magnificent, one Ibrahim, delivered a brief oration at the coronation of Maximilian II in Frankfurt. The present study seeks to explain how it was that the speech was given there, provides the texts of one published version of it, and tries to account for its stylistic features. Study of speeches such as Ibrahim's reveals aspects of Renaissance culture which have been neglected in standard accounts.

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27

Muhammad Tajuddin Romli, Salamah Noorhidayati Dan. "Millah Ibrahim Dalam Kajian Al-Qur’an:Titik-Temu Agama Ibrahim Menuju Terwujudnya Perdamaian Beragama." HERMENEUTIK 14, no. 1 (2020): 039. http://dx.doi.org/10.21043/hermeneutik.v14i1.6945.

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28

Mohammad Hazim ShahMohammad Hazim Shah, Mohammad Hariz Shah, and Mohammad Hazim Shah. "Ahmad Ibrahim dan Sumbangannya dalam Perkembangan Islam di Malaysia." Journal of Al-Tamaddun 16, no. 1 (2021): 81–98. http://dx.doi.org/10.22452/jat.vol16no1.6.

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Ahmad Ibrahim was one of the key individuals who was responsible in developing the administrative legal system in Malaysia through judicial reform of the Sharia Court. Since colonial period, the Civil Court has been dominating the country’s legal system thus inhibiting the progress and contribution of Islamic law as well as limiting the jurisdiction of the Sharia Court. This article discusses the history of the Islamic law in Malaysia in the judicial administration context as well as analyses the achievement and development of the Sharia Court seen today as a result of the contributions and id

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29

El Firdausy, Syarifah Wardah, Nur Azizah, Solichah Solichah, et al. "Kiprah Syaikh Maulana Malik Ibrahim pada Islamisasi Gresik Abad ke-14 M dalam Babad Gresik I." SULUK: Jurnal Bahasa, Sastra, dan Budaya 1, no. 1 (2020): 1–10. http://dx.doi.org/10.15642/suluk.2019.1.1.1-10.

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This study aims to describe the process of Islamization of Gresik in the 14th century brought by Shaykh Maulana Malik Ibrahim and recorded in the Babad Gresik I. This study uses the qualitative research method based on the study of literature of Babad Gresik I manuscript which has been in the form of Indonesian translation book written by Soekarman (1990). The results of this study are (1) The profile of Shaykh Maulana Malik Ibrahim, including: (a) The arrival of Shaykh Maulana Malik Ibrahim in Gresik region recorded in Babad Gresik I and (b) The death of Shaykh Maulana Malik Ibrahim recorded

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30

Brandenburg, Ulrich. "The Multiple Publics of a Transnational Activist: Abdürreşid İbrahim, Pan-Asianism, and the Creation of Islam in Japan." Die Welt des Islams 58, no. 2 (2018): 143–72. http://dx.doi.org/10.1163/15700607-00582p01.

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The Russian Muslim Abdürreşid İbrahim (1857-1944) was not only a successful journalist and reform-minded Islamic scholar. He was also a transnational activist who became influential in different local contexts, notably Russia, the Ottoman Empire, and Japan. During his four-month stay in Japan in 1909, he cooperated with Japanese pan-Asianists and helped found the first pan-Asianist society, which focused on building ties between Japan and Asia’s Muslims. Researchers have predominantly regarded İbrahim as a pioneering figure in an emerging anti-Western coalition of pan-Islamists and pan-Asianis

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31

Phillips, D. L. "Bioarchaeology of Tell Ibrahim Awad." Ägypten und Levante 19 (2010): 157–210. http://dx.doi.org/10.1553/aeundl19s157.

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32

'Abbâs, Muhammad. "Ibrahim Shukri, chef du gouvernement." Égypte/Monde arabe, no. 20 (December 31, 1994): 205–55. http://dx.doi.org/10.4000/ema.543.

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33

ALYILMAZ, Semra. "İbrahim Terzioğlu and “Keçiören Şehrengizi”." Journal of Turkish Studies Volume 5 Issue 3, no. 5 (2010): 750–62. http://dx.doi.org/10.7827/turkishstudies.1630.

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34

FETTAHOĞLU, Yeşim. "????? ???? ?????? ???????? ?? ????? ???????????? (İbrahim bin Yakûb el-Gümüşhan." Journal of Social Sciences 34, no. 34 (2019): 340–61. http://dx.doi.org/10.16990/sobider.4821.

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35

Patanè, F. "Reply to Ibrahim et al." European Journal of Cardio-Thoracic Surgery 22, no. 3 (2002): 490. http://dx.doi.org/10.1016/s1010-7940(02)00329-9.

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36

TÜRKKOLU, Beyza. "İbrahim Alkanın Şiirlerinde Alışılmamış Bağdaştırmalar." Social Sciences Studies Journal 5, no. 38 (2019): 2460–3470. http://dx.doi.org/10.26449/sssj.1575.

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37

Garapon, Antoine, and Joël Hubrecht. "Ibrahim Rugova, un homme libre." Esprit Mars/avril, no. 3 (2006): 335. http://dx.doi.org/10.3917/espri.0603.0335.

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38

_, Sulistiawati tia, and Danial Hilmi. "EDUCATION MANAGEMENT PERSPECTIVES PROPHET IBRAHIM." (الطموحات ) EL-THUMUHAT 2, no. 1 (2020): 14–24. http://dx.doi.org/10.25299/elthumuhat.2019.vol2(1).4508.

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It is important to emulate the education management perspectives prophet Ibrahim, where management of education has existed since the time of the prophets and the nature of management has existed and has grown naturally since the existence of this life. We first learned management from the time of the Prophet Adam to the time of the Prophet Muhammad. Here researchers focus more on the education management perspectives prophet Ibrahim. As mentioned in the Qur’an, it is emphatic that God established the Prophet Ibrahim with the nickname as "Father of the Prophets" which is a role model for Musli

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39

Harzoune, Mustapha. "Sonallah Ibrahim, Turbans et chapeaux." Hommes & migrations, no. 1292 (July 1, 2011): 154–55. http://dx.doi.org/10.4000/hommesmigrations.656.

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40

DEMİR, Mahmut. "N. ATASOY, İbrahim Paşa Sarayı." Mediterranean Journal of Humanities 4, no. 1 (2014): 335. http://dx.doi.org/10.13114/mjh.201416442.

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41

Langermann, Y. Tzvi. "Abdelhamid Ibrahim Sabra 1924–2013." Arabic Sciences and Philosophy 24, no. 2 (2014): 309–12. http://dx.doi.org/10.1017/s0957423914000058.

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42

Abu-Lughod, Ibrahim. "Remarks by Ibrahim Abu-Lughod." Proceedings of the ASIL Annual Meeting 83 (1989): 127–30. http://dx.doi.org/10.1017/s0272503700075273.

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43

Rabbat, Nasser. "Laila ‘Ali Ibrahim (1917-2002)." Middle East Studies Association Bulletin 36, no. 2 (2003): 275–76. http://dx.doi.org/10.1017/s0026318400045326.

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44

dershawi, sahl. "İbrahim Suresinde Haber Üslubunun Belagati." Türkiye İlahiyat Araştırmaları Dergisi 2, no. 1 (2018): 59–92. http://dx.doi.org/10.32711/tiad.423533.

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45

Moad, Edward. "Mulla Sadra by Ibrahim Kalin." Philosophy East and West 68, no. 2 (2018): 1–3. http://dx.doi.org/10.1353/pew.2018.0065.

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46

Zohar, Ayelet. "The Paintings of Ibrahim Nubani." Theory, Culture & Society 28, no. 1 (2011): 3–33. http://dx.doi.org/10.1177/0263276410380936.

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47

&NA;. "RSO Interview with Ibrahim Syed." Health Physics 94, suppl 1 (2008): S1—S3. http://dx.doi.org/10.1097/01.hp.0000290625.54273.f6.

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48

Sirugo, Giorgio, Scott M. Williams, Sarah A. Tishkoff, et al. "The Plight of Muntaser Ibrahim." PLOS Genetics 15, no. 3 (2019): e1008100. http://dx.doi.org/10.1371/journal.pgen.1008100.

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49

Ohu, Eugene Agboifo. "Ibrahim – the cassava starch processor." Emerald Emerging Markets Case Studies 7, no. 1 (2017): 1–26. http://dx.doi.org/10.1108/eemcs-03-2016-0021.

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Subject area AgriBusiness entrepreneurship Study level/applicability Post-graduate and executive education classes in agribusiness: MBA, Executive Education programmes for senior managers; entrepreneurial studies and workshops for SMEs. Case overview This case study is centred on Ibrahim, a businessman in Tanzania, who decided to start a business to process and sell cassava starch flour. Following a market survey, he realized that the demand for cassava starch surpassed the supply and planned to bridge this gap. To realize his business idea, he applied for and received a loan from an investmen

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50

van de Wielen, Anne. "Wat wil Bram/ Ibrahim zelf?" Maatwerk 7, no. 5 (2006): 192–94. http://dx.doi.org/10.1007/bf03070715.

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