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Journal articles on the topic '-rashii'

Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Rohman, Yanuar Lutfi. "Analisis Kesalahan Penggunaan Jodoushi ~Sou da, ~You da, dan ~Rashii." Jurnal Pendidikan Bahasa Jepang Undiksha 6, no. 3 (2020): 320. http://dx.doi.org/10.23887/jpbj.v6i3.30160.

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Penelitian ini merupakan penelitian yang membahas tentang analisis kesalahan penggunaan jodoushi ~sou da, ~you da, dan ~rashii. Tujuan penelitian ini untuk mengetahui jenis-jenis kesalahan apa saja yang dilakukan mahasiswa tingkat III Prodi Pendidikan Bahasa Jepang UNNES dalam penggunaan jodoushi ~sou da, ~you da, dan ~rashii dan untuk mengetahui faktor apa saja yang menyebabkan terjadinya kesalahan dalam penggunaan jodoushi ~sou da, ~you da, dan ~rashii yang sering dilakukan mahasiswa tingkat III Prodi Pendidikan Bahasa Jepang UNNES. Dalam penelitian ini digunakan metode deskriptif, dengan menjadikan penelitian survey sebagai desain penelitian. Untuk memperoleh data, instrumen yang digunakan berupa tes objektif. Teknik dalam mengumpulkan data adalah one shoot model, dimana pengambilan data dilakukan dalam satu waktu. Sedangkan sampel dalam penelitian ini adalah mahasiswa tingkat III Prodi Pendidikan Bahasa Jepang UNNES dengan jumlah 20 orang.Berdasarkan hasil penelitian, dapat diketahui bahwa jenis kesalahan penggunaan pola ~sou da, ~you da dan ~rashii dikategorikan menjadi kesalahan penggunaan pola kalimat saja, kesalahan perubahan bentuk saja, dan keduanya (kesalahan penggunaan pola kalimat dan kesalahan perubahan bentuk) pada soal pilihan ganda, soal terjemahan dan soal menyelesaikan kalimat. Adapun faktor-faktor yang berpotensi menjadi penyebab terjadinya kesalahan penggunaan jodoushi ~sou da, ~you da, dan ~rashii tidak hanya pemahaman tentang perbedaan dan persamaan penggunaan jodoushi ~sou da, ~you da, dan ~rashii tetapi juga faktor lain seperti pemahaman terhadap konteks kalimat, dan lain-lain.

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2

Chung, Sang-Mi. "A Study on Teaching Methods for “rashii”: From Analysis on Usage of “rashii” in Japanese Textbooks." Korean Journal of Japanese Education 51 (May 31, 2020): 165–78. http://dx.doi.org/10.21808/kjje.51.10.

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3

지호순. "A Study Japanese 「RASHII」 Morphological Changes by Means." Journal of the society of Japanese Language and Literature, Japanology ll, no. 66 (2014): 115–40. http://dx.doi.org/10.21792/trijpn.2014..66.006.

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4

Matsubara, Julie, Michael Blasingame, and E. Allyn Smith. "An empirical investigation of the felicity conditions for the Japanese evidentials -rashii, -sooda, and -yooda." International Review of Pragmatics 9, no. 2 (2017): 155–98. http://dx.doi.org/10.1163/18773109-00901005.

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This paper reports on the first detailed experimental investigation of the perception of the felicity of evidential markers in context. We investigated the Japanese evidentials -rashii, -sooda, and -yooda in various discourse environments by manipulating two key variables: (a) whether there was any conjecture required, and (b) whether the information source was accessible firsthand to the speaker. This work provides a baseline against which future studies of other discourse variables can be measured, and our results present some challenges to established conceptions. For example, -rashii was found to be compatible with reportative utterances, building on its traditional categorization as a conjectural evidential. We situate our findings with respect to the typological literature and contemplate how the results may inform semantico-pragmatic theories of evidentiality. We further propose a slight modification to McCready and Ogata (2007) to account for the felicity of bare propositions with indirect information sources.

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5

지호순. "A study about semantic and morphological change of Japanese Language「RASHII」." Japanese Language and Literature Association of Daehan ll, no. 57 (2013): 91–107. http://dx.doi.org/10.18631/jalali.2013..57.007.

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6

Asano-Cavanagh, Yuko. "Semantic analysis of evidential markers in Japanese." Functions of Language 17, no. 2 (2010): 153–80. http://dx.doi.org/10.1075/fol.17.2.01asa.

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This paper investigates the semantics of three Japanese evidential markers — rashii, yooda and sooda. These three words are often used in similar situations and interpreted in English as ‘it seems’, ‘it appears’, or ‘it looks like’. The expressions are semantically closely related, but sometimes they are not interchangeable. Thus the question arises how to articulate the subtle differences between them. Previous studies have attempted to explicate the differences by using explanatory terms such as ‘direct’ or ‘indirect’ to describe the content of information, and ‘objective’ or ‘subjective’ to describe the attitude towards the information. While these terms are convenient to capture the meaning simplistically, they illustrate only part of the words’ usage, and also the definitions apply equally well to other evidential markers. This study is the first explication of the meanings of these markers using metalanguage and the framework of the Natural Semantic Metalanguage Theory (NSM Theory) proposed and developed by Anna Wierzbicka and colleagues (Goddard & Wierzbicka 1994, 2002; Peeters ed. 2006; Goddard ed. 2008). By analyzing the deficiencies of the previously presented definitions, and examining actual usage examples drawn from modern Japanese literature, the article applies semantic primes to explicate the meanings of rashii, yooda and sooda. The meanings of each expression are illustrated by cognitive scenarios such as ‘I think I can say something like this about X’, or ‘I think this about X at the moment’. The resulting semantic formulae clarify the differences between the three expressions. They also have utility for assisting second language learners in decisions about using the three terms.

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7

P K, Putu Robert, I. Wayan Sadyana, and Gede Satya Hermawan. "Analisis Kesalahan Penggunaan Jodoushi (Verba Bantu) You dan Rashii pada Mahasiswa Tingkat III Pendidikan Bahasa Jepang Undiksha." Jurnal Pendidikan Bahasa Jepang Undiksha 4, no. 2 (2019): 89. http://dx.doi.org/10.23887/jpbj.v4i2.13395.

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Tujuan dari penelitian ini adalah untuk mendeskripsikan kesalahan mahasiswa tingkat III pendidikan bahasa Jepang Undiksha mengenai penggunaan verba bantu ~you dan ~rashii. Penelitian ini merupakan penelitian deskriptif kuantitatif. Subjek penelitian adalah mahasiswa tingkat III jurusan Pendidikan Bahasa Jepang Undiksha. Data dikumpulkan melalui kuesioner dan instrumen tes. Analisis data menggunakan metode analisis data deskriptif kuantitatif. Hasil penelitian ini menunjukkan bahwa rata-rata kesalahan pemakaian verba bantu ~you dan ~rashii oleh mahasiswa adalah sebesar 53,64, yang menunjukkan hasil ‘cukup’. Dari hasil penelitian, kesalahan pada verba bantu ~you dengan fungsi sebagai hiyu adalah yang paling dominan dilakukan oleh mahasiswa. Sedangkan kesalahan paling sedikit terjadi pada verba bantu ~you dengan fungsi sebagai reiji. Penyebab terjadinya kesalahan tersebut adalah adanya faktor interferensi, kemudian mahasiswa hanya memperhatikan makna secara leksikal dan kurang memperhatikan konteks kalimat secara keseluruhan.Kata Kunci : Analisis kesalahan, verba bantu, ~you dan ~rashii 本研究の目的はガネシャ教育大学、日本語教育学科三年生によける助動詞「よう」と「らしい」の誤用を明らかにすることである。本研究は記述的な量的である。対象は日本語教育学科三年生である。データは試験により収集し、定量的記述法で分析を行った。結果は大学生による「よう」と「らしい」という助動詞の使用の平均エラー率は５３．６４であり「まあまあ」カテゴリーを示している。データの結果より、両者の誤用からいうと「比喩」という機能の「よう」の助動詞が最も多く、そして、「例示」という機能の「よう」の助動詞は最も少ないと達しておる。誤用の要因は母語、「よう」と「らしい」に語彙的意味のみ注意し、文脈に関する全般的な意味に不注意と考えられる。keyword : エラー分析、助動詞、～よう、～らしい

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8

Terada, Akira. "Deux modes de comparaison en japonais : à propos des marqueurs yô et rashii." Cahiers de linguistique - Asie orientale 23, no. 1 (1994): 323–32. http://dx.doi.org/10.3406/clao.1994.1790.

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9

Akira, TERADA. "Deux modes de comparaison en japonais : à propos des marqueurs yô et rashii." Cahiers de Linguistique Asie Orientale 23, no. 1 (1994): 323–32. http://dx.doi.org/10.1163/19606028-90000395.

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10

Xiaohua, Wang. "On the Co-occurrence of RASHII : Within the framework of Modality and Evidentiality." Japanese Language Association Of Korea 50 (December 31, 2016): 105. http://dx.doi.org/10.14817/jlak.2016.12.50.105.

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11

김선영. "A Contrastive Study on the Conjecture Expressions Souda, Youda, and Rashii and Their Korean Counterparts." Journal of the society of Japanese Language and Literature, Japanology ll, no. 79 (2017): 23–46. http://dx.doi.org/10.21792/trijpn.2017..79.002.

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12

어수정. "A Study of conjectural expressions in Japanese: ー Focusing on the comparison of rashii and youda -". Journal of the society of Japanese Language and Literature, Japanology ll, № 43 (2008): 103–22. http://dx.doi.org/10.21792/trijpn.2008..43.006.

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13

김선영. "A Study on the Acquisition of the Conjectural Expressions Souda, Youda, and Rashii by Korean Learners of Japanese." Journal of the society of Japanese Language and Literature, Japanology ll, no. 77 (2017): 21–38. http://dx.doi.org/10.21792/trijpn.2017..77.002.

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14

전성엽. "An Analysis of Japanese "souda" "rashii" "youda" in hearsay expressions : in relation to Speaker's Epistemic Judgement of Context." Japanese Language and Literature Association of Daehan ll, no. 57 (2013): 63–80. http://dx.doi.org/10.18631/jalali.2013..57.005.

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15

최연주. "Research on acquisition of “Yoda, Mitaida, Rashii and Soda” : From the comparison of the cross-sectional data between JFL learner and Japanese native speaker." Journal of japanese Language and Culture ll, no. 26 (2013): 347–74. http://dx.doi.org/10.17314/jjlc.2013..26.017.

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16

Askari, Muhammad, and Tahir Masood. "U-16 Religious and Journalistic Services of Pir Ali Mohammad Rashdi." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (2020): 229–46. http://dx.doi.org/10.53575/u16.v4.01.229-246.

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Pir Ali Muhammad Rashdi was an eminent Politician, literary figure, writer, journalist and a biographer, born in 15th August 1905 and died on 14th March 1987۔ He wrote more than one thousand articles in several News Papers like Jang, Wagan, Al-Rashid, Sindh Zamindar etc and he produced more than twenty books like Uhee Denhin Uhee Shenih and Cheen jee (diary), Now I want to critical view on his articles that were published in Daily Jang from 1964 to 1968, and they are selected۔

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17

WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.

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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both theGlossa Ordinariaand Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome'sHebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and theGloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and theGlossensured the wide dissemination of these interpretations.

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18

S. R., Maneesha, P. Vidula, V. A. Ubarhande, and E. B. Chakurkar. "Astrologically Designed Medicinal Gardens of India." International Journal of Bio-resource and Stress Management 12, no. 2 (2021): 108–20. http://dx.doi.org/10.23910/1.2021.2165.

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Herbs and horoscopes have played important roles in ancient human life. Vedic astrology describes nine grahas (planets), 12 rashis (zodiacs) and 27 nakshatras (stars/ constellations). It was believed that every person should plant and take care of the tree, animal or bird assigned to his/ her rashi/ nakshatra to please the ruling deity. The concept says that the position of these bodies at the time of birth or their movement in the celestial globe has influence on humans. Our ancestors established navagraha/ rashi/ nakshatra vatika or van near sacred places with representative plants to worship and ensure good health. Most of these representative plants are rare medicinal tree species, which emphasize our ancestors’ forevision to conserve these genetic resources ex situ to share its medicinal uses with the preceding generation. These tree species are rich in secondary metabolites such as antioxidants, alkaloids, saponins, flavanoids, terpenes, and tannins and are widely used in traditional treatment systems. It is proven that these plant species release more oxygen compared to other species and hence sitting near these trees generate positive energy. The phytochemistry and pharmacological significance of these species have been proven by scientific research by modern science. Therapeutic, industrial and cosmetic relevance of these trees are being exploited in various parts of the world. Conservation of these species in navagraha/ rashi/ nakshatra vatikas established in urban spaces can refresh the minds of city dwellers by ensuring greenery and enriching biodiversity.

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19

Rashid, Kamal, Taylor Hatton, Shaun Barnett, and Ma Sha. "A Comparative Bioreactor Vessel Study: Conventional Reusable Glass and Single-Use Disposables for the Production of Alkaline Phosphatase." BioProcessing Journal 12, no. 1 (2013): 21–28. http://dx.doi.org/10.12665/j121.rashid.

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20

Iyengar, S., Tripta Sapru, and A. Gupta. "TRADITIONAL WORSHIPPING AND CONSERVATION OF PLANTS." International Journal of Research -GRANTHAALAYAH 3, no. 9SE (2015): 1–5. http://dx.doi.org/10.29121/granthaalayah.v3.i9se.2015.3167.

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The incredibility of India resides in its oneness inspite of diversity in culture, religion. Ethnic groups, castes, languages etc.; 31 states 1618 languages. 6400 castes, 6 ethic groups 29 major festivals and one country. Isliyemeradeshmahanhai. The diversity in culture and religion is reflected in diverse traditions faiths and beliefs. These faiths and beliefs in context with human relationship with supreme power has led to the protection and conservation of numerous plants thereby helping in maintenance of biodiversity. In Hindu families after a child is born ‘JanamPatrika’ is prepared depending on date time and place of birth to know his/her future. It is believed that rashi, nakshatra and positions of the navgraha at the time of birth has a great bearing on the nature and the events happening in the life of the child. There are twelve Janam (birth) rashis and twenty two nakshatras and nine navgahas (planets). Each of these is associated with a specific plant. It is believed that worshipping, Plantation and protection of plants associated with one’s birth rashi, nakshatra keeps at bay some of the adversities in life and also gives solutions to their problems. It would be interesting to study why when and how a particular species has come to be associated with above birth signs.

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21

Jacobs, Jonathan. "The Allegorical Exegesis of Song of Songs by R. Tuviah ben ’Eliʽezer—Lekaḥ Tov, and Its Relation to Rashi's Commentary". AJS Review 39, № 1 (2015): 75–92. http://dx.doi.org/10.1017/s0364009414000658.

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This article examines three facets of R. Tuviah ben ’Eliʽezer's commentary,Lekaḥ tov, on Song of Songs: (a) his unique approach to allegorical interpretation; (b) his participation in Judeo-Christian polemics; and (c) the question of a connection between his commentary on Songs and Rashi's. R. Tuviah proposes to read the verses of Songs as simultaneously describing the past, the present, and the future of the Jewish nation, a type of reading that is extremely rare in rabbinic midrashim, which R. Tuviah adopts to create a systematic allegorical commentary. There are similarities between the interpretations of R. Tuviah and those of Rashi; while not numerous, all the same these two scholars were the first to propose a literal interpretation of Songs, they both engaged in similar Judeo-Christian polemic, and they interpreted Songs on the allegorical level in a similar fashion. These points of similarity support the possibility that Rashi was exposed to reports of R. Tuviah's commentary on Songs.

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22

LANE, GEORGE. "Mongol News: The Akhbār-i Moghulān dar Anbāneh Qutb by Quṭb al-Dīn Maḥmūd ibn Mas’ūd Shīrāzī". Journal of the Royal Asiatic Society 22, № 3-4 (2012): 541–59. http://dx.doi.org/10.1017/s1356186312000375.

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AbstractThe recent unearthing of this thirteenth century collection of notes pertaining to the political history of the early Ilkhanate has thrown some light on events and attitudes of that time. Though the manuscript was actually penned by Quṭb al-Dīn Shīrāzī of the Rasadkhana in Maragha, it is not certain that he was the author of the work. Rather than comprising one continuous narrative of events, the manuscript is a collection of notes and observations, occasionally detailed but other times very sketchy. However stamped with the seal of the Raba’ al-Rashidi there is evidence that this text was used selectively as a source for Rashīd al-Din's Jama’-ye Tavarikh. What is particularly interesting is that some of the events that are quoted in Rashid al-Dīn's chronicles are only partially reported and it is obvious that for whatever reasons parts of “Shīrāzī's” accounts are omitted in the re-telling.

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23

Jalili, Leila. "Comparative Study of Khaje Rashid al -Din Views on Rab-e Rashidi Islamic Utopia and Kevin Lynch Ideas." International Journal of Archaeology 3, no. 5 (2015): 39. http://dx.doi.org/10.11648/j.ija.20150305.11.

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24

Frank, Daniel. "Rashi." Journal of Jewish Studies 39, no. 2 (1988): 283–84. http://dx.doi.org/10.18647/1420/jjs-1988.

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Reif, Stefan C. "Rashi." Journal of Jewish Studies 64, no. 2 (2013): 418–20. http://dx.doi.org/10.18647/3152/jjs-2013.

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26

Rouse, Shahnaz. "Rashid Khalidi." Development and Change 38, no. 6 (2007): 1137–47. http://dx.doi.org/10.1111/j.1467-7660.2007.00458.x.

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27

Bano, Shadab. "Rashid Jahan’s Writings." Indian Journal of Gender Studies 19, no. 1 (2012): 57–71. http://dx.doi.org/10.1177/097152151101900103.

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28

Rana, T. A. "Haroon Rashid Chaudhry." BMJ 342, jan05 2 (2010): c7318. http://dx.doi.org/10.1136/bmj.c7318.

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Choudhury, R. "Abdur Rashid Choudhury." BMJ 342, jan05 2 (2010): c7320. http://dx.doi.org/10.1136/bmj.c7320.

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30

Javed, Afzal. "Professor Rashid Chaudhry." Psychiatric Bulletin 25, no. 4 (2001): 158. http://dx.doi.org/10.1192/pb.25.4.158.

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31

Varshalovich, D. A., A. A. Galeev, M. R. Gil'fanov, et al. "Rashid Alievich Sunyaev (on his sixtieth birthday)." Uspekhi Fizicheskih Nauk 173, no. 3 (2003): 333. http://dx.doi.org/10.3367/ufnr.0173.200303i.0333.

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32

TESHIMA, Isaiah. "Rashi's Understanding of Hitpael." Bulletin of the Society for Near Eastern Studies in Japan 43, no. 2 (2000): 70–83. http://dx.doi.org/10.5356/jorient.43.2_70.

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33

Kelsay, John. "Muslim Discourse on Rebellion." Ethics & International Affairs 27, no. 4 (2013): 379–91. http://dx.doi.org/10.1017/s0892679413000348.

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We can begin with a story. In his account of the reign of Harun al-Rashid, al-Tabari spends considerable time on the matter of Yahya ibn Abdallah. Scion of the family of ‘Ali ibn Abi Talib, Yahya was the leader of a group active in Daylam, a region in present-day Iran. Al-Rashid and other Abbasid leaders laid claim to the territory, but at the time (the 790s) they did not have effective control over it. Ever-sensitive to the challenge presented by sentiment favoring the house of ‘Ali, al-Rashid and his advisers devised a scheme by which the ruler of Daylam received payment for persuading Yahya to turn himself in. He did so, but only on the condition that al-Rashid provide him with a written aman, or guarantee of security.

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34

Chopra, Rashmi. "Remarks by Rashmi Chopra." Proceedings of the ASIL Annual Meeting 105 (2011): 235–38. http://dx.doi.org/10.5305/procannmeetasil.105.0235.

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35

Bottomore, Stephen. "Rashit Yangirov (1954–2008)." Early Popular Visual Culture 7, no. 1 (2009): 125. http://dx.doi.org/10.1080/17460650902775484.

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36

Rashid, Mustafa. "Mustafa Rashid: my story." Orthopaedics and Trauma 30, no. 1 (2016): 87. http://dx.doi.org/10.1016/j.mporth.2016.02.011.

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37

Estraikh, Gennady, Igor Krupnik, and Mikhail Krutikov. "Rashid Kaplanov (1949–2007)." East European Jewish Affairs 38, no. 1 (2008): 3–5. http://dx.doi.org/10.1080/13501670801897296.

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38

Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (2017): 133. http://dx.doi.org/10.32616/tdb.v6.2.25.133-138.

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Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teachings of Islam. In the field of education, Rashid Rida states that if Muslims want to move forward then they must accept the Western civilization is based on advances in science and technology. To take on Western civilization, Muslims should be through education in which science and technology are taught. In politics, Muslims must be able to enforce unity on dar same belief, namely the unity of Muslims. While in the field of the caliphate (the leadership), Rashid Rida advocated the establishment of the state in the form of Caliphate ruled by a caliph who held the answers to the advancement of religion and the world

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39

Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (2017): 133. http://dx.doi.org/10.32616/tdb.v6i2.25.

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Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teachings of Islam. In the field of education, Rashid Rida states that if Muslims want to move forward then they must accept the Western civilization is based on advances in science and technology. To take on Western civilization, Muslims should be through education in which science and technology are taught. In politics, Muslims must be able to enforce unity on dar same belief, namely the unity of Muslims. While in the field of the caliphate (the leadership), Rashid Rida advocated the establishment of the state in the form of Caliphate ruled by a caliph who held the answers to the advancement of religion and the world

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Мaxutova, A. A., B. E. Kumekov та S. Apasheva. "М.Kh. DULATI AND HIS WORK “TARIKH-I-RASHIDI” IN THE HISTORIOGRAPHY OF CENTRAL ASIA AND KAZAKHSTAN". History of the Homeland 96, № 4 (2021): 26–35. http://dx.doi.org/10.51943/1814-6961_2021_4_26.

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The present article describes how the work of M.Kh. Dulati "Tarih-i-Rashidi" as one of the outstanding written monuments in the historical literature of the Muslim countries of the XVI century, before its translation into English, attracted the attention of Russian orientalists. For them, "Tarih-i-Rashidi" was a very valuable source. Because it was difficult for Russian orientalists to find information about East Turkestan. They had to look for information about the region in Chineese literature or in the writings of Persian and Mawarannahr historians.The study of "Tarih-i-Rashidi" was conducted by Russian historians V.V. Velyaminov-Zernov started. Tarih-i Rashidi was instrumental in writing his famous work "The study of the Kasym Khans and Tsarevich". The second part of his work contains voluminous copies of the original and translation of the work of M.Kh. Dulati. The work of Velyaminov-Zernov has not lost its value to this day. After all, none of the research scientists in Kazakhstan is V.V. Velyaminov-Zernov's work is inevitable. In the twelfth chapter of the second volume of the book "The study of the Kasym Khans and Tsarevich", published in St. Petersburg in 1864, Velyaminov-Zernov wrote about the history of Zhanibek and Adik khans in the XV century. The most accurate information about Adik Khan is given in "Tarih-i-Rashidi". It was written in Persian by Muhammad Haidar Gurgan between 948 (1541-42) and 953 (1546-47)

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Yahalom, Shalem. "Nahmanides’ Disputes with Rashi as a Gateway to His Worldview." Review of Rabbinic Judaism 23, no. 2 (2020): 207–28. http://dx.doi.org/10.1163/15700704-12341370.

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Abstract Although he highly praises Rashi’s Torah commentary, Nahmanides emphasizes that Rashi’s work is not beyond criticism. This article points out one aspect of Nahmandes’ disagreement with Rashi. Rashi, for his part, is willing to cite traditional Midrashic commentaries without significant additions, assuming that tradition is an effective tool for transmitting reliable information. Nahmanides argued with Rashi over this claim. Rather than sufficing to repeat exegetical traditions, in his Torah commentary, Nahmanides expands them and raises alternatives. In this way, he asserts the importance of analyzing all information critically. This article demonstrates how reservations regarding tradition stand behind several exegetical and halakhic disputes between Rashi and Nahmanides. Through analyzing this principle, the study demonstrates how Nahmanides, under the guise of a guardian of tradition, constructed an original, creative spiritual world in the areas of exegesis, halakha, and kabbalah.

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Touati, Charles. "Rashi commentateur du Talmud." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 134, no. 3 (1990): 604–7. http://dx.doi.org/10.3406/crai.1990.14881.

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Himmelfarb, Lea. "The Masoretic Notes in Three Commentaries Attributed to Rashi." Sefarad 71, no. 2 (2011): 247–63. http://dx.doi.org/10.3989/sefarad.011.008.

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KOBAYASHI, Seiichi. "Rashid Rida's View on Jama'a." Bulletin of the Society for Near Eastern Studies in Japan 34, no. 1 (1991): 1–16. http://dx.doi.org/10.5356/jorient.34.1.

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Jones, Linda G. "Portrait of Rashid al-Ghannoushi." Middle East Report, no. 153 (July 1988): 19. http://dx.doi.org/10.2307/3012128.

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Javed, Afzal. "Professor Dr Haroon Rashid Chaudhry." Psychiatrist 35, no. 2 (2011): 78. http://dx.doi.org/10.1192/pb.bp.110.033738.

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Wills, David. "Abdur Rashid Siddiqui 1932–2019." Legal Information Management 20, no. 1 (2020): 2–3. http://dx.doi.org/10.1017/s147266962000002x.

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Donelan, Jenny, and Rashmi Rao. "ID Interviews Harman's Rashmi Rao." Information Display 34, no. 4 (2018): 22–29. http://dx.doi.org/10.1002/j.2637-496x.2018.tb01101.x.

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Petzold, Kay Joe. "Die Kanaan-Karten des R. Salomo Ben Isaak (Raschi) – Bedeutung und Gebrauch mittelalterlicher hebräischer Karten-Diagramme." Das Mittelalter 22, no. 2 (2017): 332–50. http://dx.doi.org/10.1515/mial-2017-0020.

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AbstractR. Shlomo Yitṣḥaki (Hebrew: שלמה יצחקי), generally known by the acronym Rashi, was a medieval French rabbi who lived between 1040 and 1105 in Troyes (Champagne). Rashi was the author of two comprehensive commentaries on the Talmud and on the Tanakh. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520 s. His commentary on the most books of the Tanakh – especially on the Chumash – is still an indispensable exegetical tool to almost all students of the Hebrew Bible. This perush al ha-Torah supplemented almost all printed Hebrew Bibles or Chumash Editions and initiated more than 300 super-commentaries, which analyze and elucidate Rashi’s choices of exegesis, grammar, variant readings, Masora and midrash citations. The manuscript editions of his commentary were augmented with various map diagrams of Erets Israel, which disappeared in the printed editions of the Rashi commentary. Abraham Berliner mentioned this loss and recent scholarship is rediscovering these Rashi diagrams and maps. This paper elucidates the so-called Numeri 34 map-diagrams in the oldest extant manuscripts of the Rashi commentary, and their refinement and recycling within the Masora (figurata) of Ashkenazi bible manuscripts.

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Viezel, Eran. "Targum Onkelos in Rashi’s Exegetical Consciousness." Review of Rabbinic Judaism 15, no. 1 (2012): 1–19. http://dx.doi.org/10.1163/157007012x622890.

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Abstract The widespread argument that Rashi sometimes criticized the way in which Targum Onkelos translated the Hebrew verses is fundamentally wrong. Rather, Rashi was aware that Targum Onkelos did not always translate literally. Rashi saw a connection between the character of the Targum and its origin and addressees. This article compares the place of Targum Onkelos in Rashi’s exegesis with that of other sources he used and examines specific items from his commentary to the Bible and the Talmud. It shows that the place of Targum Onkelos in Rashi’s exegetical consciousness influenced other commentators in the medieval period.

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