Relevant bibliographies by topics / Zawiya

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Zawiya'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Zawiya"

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Haddad, Mouloud. "Zawiya réelle, zawiya virtuelle. Soufisme, francophonie et nouvelles technologies au Québec." Globe 11, no. 1 (February 7, 2011): 197–208. http://dx.doi.org/10.7202/1000498ar.

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Cet article se propose d’analyser un aspect peu connu de l’islam en diaspora : le soufisme. Les années 1990 ont vu l’émergence d’une nouvelle forme de visibilité de l’islam francophone : la multiplication des sites et des forums de discussion sur la Toile. Notre propos portera sur la question de la visibilité de deux confréries soufies installées à Montréal, aussi bien en ville (zawiyas réelles), que sur la Toile (zawiyas virtuelles). Nous essaierons également de montrer comment l’utilisation des nouvelles technologies - en particulier Internet - participe à la construction d’une communauté musulmane francophone virtuelle.
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Wagner, Daniel A., and Laurel Puchner. "On Being an Adolescent in Zawiya." Contemporary Psychology: A Journal of Reviews 36, no. 7 (July 1991): 580–81. http://dx.doi.org/10.1037/029915.

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Elbasha, Huda A., and Mehmet Emre Aysu. "How to Make Zawiya Neighborhoods Green (Debate of Walkability)." Saudi Journal of Engineering and Technology 04, no. 12 (December 15, 2019): 486–93. http://dx.doi.org/10.36348/sjeat.2019.v04i12.002.

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Kherkhour, Taous. "La zawiya de Sidi Mansour : pôle du savoir religieux." Insaniyat / إنسانيات, no. 72-73 (September 30, 2016): 115–29. http://dx.doi.org/10.4000/insaniyat.16324.

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Hasan, Sarhan H. Alwan, Abdulmunim Guwaeder, and Wenzhong Gao. "Wind Energy Assessment of the Zawiya Region, in Northwest Libya." Energy and Power Engineering 09, no. 06 (2017): 325–31. http://dx.doi.org/10.4236/epe.2017.96022.

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Hebbouch, Sarah. "Crafting Sociability in Female Spiritual Practices: The Case of Boutchichiyyat." European Journal of Multidisciplinary Studies 4, no. 2 (May 31, 2019): 121. http://dx.doi.org/10.26417/ejms-2019.v4i2-545.

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Research on sufism and female spirituality has centered on framing narratives of sufi women within individualized practices, constructing thereby sufi women as mere individual and assisting players in historical accounts of more famous male scholars. In recent years, academic interest has geared towards the investigation of sufi women’s collective and ritualistic performance within structured sufi circles. Henceforth, this paper explores ways in which the gathering of sufi women of Boutchichiyya, a Morocco-based sufi order, in a zawiya mediates not only ritual performances but also promotes the rehearsal of sociability and social relations. The point is made that within a horizon that is viewed as a nexus where the ritualistic performance is what matters in a zawiya, sufi women’s gathering is characterized by a sense of community, and interconnections between spiritual, social capital and socialization. In this pri-blic (private and public) space, namely the zawiya, sufi women of Boutchichiyya enjoy privacy and communal life. Knowing that the zawiya is a segregated space, since men and women disciples perform rituals separately, one might surmise that the spatial division sparks gender inequality. However, this spatial segregation is an ideal of emancipation, which subsumes a spatial segregation of rituals, and constructs a realm of privacy, intimacy, and fervent ambiance women aspire to. This paper builds on findings of a qualitative ethnographic research, in which the researcher assumed a participant-observer role to generate a more focused discussion on whether the gender division of space highlights women’s spirituality or undermines it. More precisely, this paper approaches the interactive relationship, which engages women’s sufi experience with prevalent spatial politics in Moroccan society. In such a space where women come to learn and imbibe spiritual knowledge, social relationships are important assets for women’s spiritual, social, and personal growth.
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DEĞERLİ, Ayşe. "ESKİŞEHİR KIRSALINDA BİR BEKTAŞİ ZAVİYESİ: BAHŞAYIŞ BABA." Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi 95 (September 12, 2020): 11–25. http://dx.doi.org/10.34189/hbv.95.001.

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Gilkerson, Sarah, and Jared Heuck. "Zawiya Ahansal: Environmental Geolographic Causality on Human Historical Development in the High Atlas of Morocco." International Journal of Interdisciplinary Cultural Studies 10, no. 1 (2015): 15–33. http://dx.doi.org/10.18848/2327-008x/cgp/v10i01/59372.

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Gawedar, Akram, and R. Ramakumar. "Impact of Wind Energy System Integration on the Al-Zawiya Refinery Electric Grid in Libya." Journal of Power and Energy Engineering 04, no. 09 (2016): 11–20. http://dx.doi.org/10.4236/jpee.2016.49002.

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Katakam, Prakash, AbdulbasetA Elfituri, ZaidoonH Ramadan, and OsamaG Abadi. "A retrospective study on antibiotic use in different clinical departments of a Teaching Hospital in Zawiya, Libya." Ibnosina Journal of Medicine and Biomedical Sciences 4, no. 1 (2012): 13. http://dx.doi.org/10.4103/1947-489x.210749.

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Dissertations / Theses on the topic "Zawiya"

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Melliti, Imed. "La zawiya en tant que foyer de socialité : le cas des tijaniyya de Tunis." Paris 5, 1993. http://www.theses.fr/1993PA05H072.

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A partir d'une enquête socio-anthropologique effectuée dans la zawiya féminine des tijaniyya de Tunis, nous avons essayé de découvrir le mode de structuration collective qui prévaut a l'intérieur de la zawiya. Notre hypothèse était simple : à cette forme de sacre païen que met en œuvre la circulation des biens de salut et les rites de possession dans l'espace maraboutique, correspond aussi un rapport diffèrent avec l'altérité sociale : la socialité. La spécificité de ce travail n'est donc pas de traiter des pratiques maraboutiques, ni de se pencher sur un culte de possession, mais de les envisager dans une approche phénoménologique qui s'attarde sur la trame concrète et les menues interactions vécues hic et nunc par les acteurs. Cette démarche nous a permis de déceler, en outre, toute la part de non rationnel, de "comme si" - théâtralité - d'affectif et de "mythique" qui structure l'être-ensemble dans ses soubresauts tragiques et sa durée tendue
Through a socio-anthropological survey realized in the women's zawiya of the tijaniyya of Tunis, we have tried to discover the collective structuration mode which prevails inside the zawiya. Our hypothesis was simple : to this sacred pagan form, which is reflected through the salvation means movement as well as possession rituals inside the shrine, corresponds a different relationship with the social otherness : the sociability. Thus the aim of our research doesn't concern the "maraboutical" practices, nor the possession cult in themselves, but consists to conceive them through a phenomenological approach, which insists on the concrete religious life and minor interactions experienced by the social actors. Such analysis allows us to display the full dimension of the non-rational, the mythical and the theatrical which structures the collective experience
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Bassir, Abdelmoghite. "Les Zaouïas Darqâwiyyas au Maroc : Zaouïa d’al-Basîr comme exemple." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5055/document.

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Cette thèse s’intitule : « Les Zaouïas Darqâwiyyas au Maroc ; Zaouïa d’al-Basîr comme exemple ». Elle présente une confrérie marocaine active basée sur une méthode d’éducation spirituelle d’origine Darqâwiyya. Cette Zaouïa joue un rôle important dans la société marocaine à plusieurs niveaux : le savoir et la culture religieux, le social et la politique, illustrant ainsi la pratique des anciens soufis. A travers les chapitres de cette thèse, je donnerai une vue d’ensemble sur l’histoire du soufisme marocain et des différentes étapes qu’il a franchies ainsi que les raisons de la permanence ou de la disparition de certains courants soufis. La Tariqa Darqâwiyya ainsi que son origine la Shâdhiliyya vont être abordées dans un second temps. Je présenterai la genèse de la tariqa Darqâwiyya ainsi que son fondateur le Shaykh Mulay al-‘Arabi al-Darqâwi. La Tariqa Darqawiyya a donné naissance à différentes voies soufies. Les modalités de son expansion en Orient et en Europe, ainsi que les principes employés dans l’éducation spirituelle seront abordés aussi. Enfin, je traiterai en détail un exemple vivant de l’enseignement issu de la Darqâwiyya : la «Zaouia Basîriyya», son origine, son fondateur le Shaykh Ibrâhîm al-Basîr et les caractéristiques de cette Tariqa
This thesis is entitled "The Zaouïas Darqâwiyyas in Morocco; Zawiya al-Basir as an example." It has an active Moroccan Tariqa based on an original method Darqawiyya spiritual education. This Zaouïa plays an important role in Moroccan society on several levels: Knowledge and religious culture, social and political, reflecting the practice of early Sufis. Through the chapters of this thesis, I will give an overview on the history of Moroccan Sufism and the various stages it has crossed and the reasons of permanence or disappearance of some Sufi currents. Tariqa Darqawiyya as well as its origin the Shadhiliyya will be addressed in a second time. I will present the genesis of Darqawiyya tariqa and its founder Shaykh al-Arabi Mulay al-Darqawi. Tariqa Darqawiyya gave birth to various Sufi paths. The terms of its expansion in the East and in Europe, and the principles used in spiritual education will be addressed too. Finally, I will discuss in detail about "Zaouia Basîriyya", its origin, its founder, Shaykh Ibrahim al-Basir and characteristics of this Tariqa
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Skali, Lami Mohammed Fao. "Topographie spirituelle et sociale de la ville de fes." Paris 7, 1990. http://www.theses.fr/1990PA070018.

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Nous tentons dans la presente etude de saisir de quelle facon certaines formes de vie spirituelle et sociale liees a la notion de la "saintete" se sont inscrites dans les contextes culturels et historiques d'une cite : fes. Notre travail pour cela se base sur une approche topographique des sanctuaires et un ensemble d'entretiens pouvant nous eclairer sur differents objets de la saintete. Notre analyse se base sur ces aspects concrets et l'etude de textes traditionnels
We are attepted in this study to understand how some forms of spiritual and social life related to the concept of "saintity" have found their place in the cultural and historical background of a city : fes. Therefore our research is based on the topography of the city's sanctuaires and on interviews of some people qualified, in a way or another to give us informations about what saintty is our study rests on the analysis of these specific points (sanctuairs, interviews) and on traditionnal texts
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Mahjoub, Naziha. ""les zawiya" des wali a tunis et dans ses environs du ixeme siecle a nos jours, ou la peur et les lieux privilegies d'expression de la peur." Paris 3, 1988. http://www.theses.fr/1989PA030038.

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Depuis la plus haute antiquite jusqu'a nos jours, l'homme a toujours recherche un recours pour exorciser la peur qui l'habite et en particulier la peur de la mort. En islam, la peur a donne naissance a une forme de pensee, celle de la mystique islamique et a une architecture originale, celle de la zawiya, espace sacre. Nous avons retrouve une relation etroite entre la structure du monument, le rituel, les gestes et la peur. La representation geometrique de cette recherche de dieu est la zawiya. Bien plus, le monument n'est plus seulement le lieu de sepulture d'un wali, mais l'image meme du cosmos
Since ancient times untill to-day, man has always sought a refuge to exorcise fear which is in him, and in particular his dread of death. In islam, fear has given birth to a way of thinking, that of islamic mysticism, and at a specific and original architecture : the zawiya as a sacred area. There is a close relation between the monument structure, the ritual, the acts and dread. This geometrical representation for the search of god is the "zawiya". This monument is not only the wali's sepulture, but it is also the cosmos itself
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Hlaoua, Abdelaziz. "La production de l'ordre et de la hiérarchie dans une confrérie soufie contemporaine : étude de cas de la Zawiya Al-Qadiriya Al-Boutchichiya au Maroc." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0177.

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Cette thèse s'attache à étudier la question de la production de l'ordre et de la hiérarchie au sein d'une confrérie soufie marocaine. La zawiya Boutchichiya, objet de cette étude, se situe dans le village de Madagh, au nord-est du Maroc. A sa tête, se trouve le cheikh vivant, sidi Hamza. Différentes annexes de cette zawiya existent dans plusieurs villes et villages, mais aussi à l'étranger. Afin de mener au mieux la description et l'analyse des données de terrain, la perspective ethnométhodologique a été choisie. L'approche praxéologique envisage les données de terrain comme réelles et observables. Les pratiques en action (repas, chants, invocations, pèlerinages, rencontres mondiales, etc. ) au cœur de la zawiya constituent le matériau fondamental de cette étude. L'univers exploré dans cette confrérie est un univers qui produit son propre ordre. Ce travail met en lumière les éléments du monde social ordinaire de la Boutchichiya qui produisent de la hiérarchie, qui éduquent les membres à cette hiérarchie et les amènent ainsi à produire, reproduire et renforcer l'ordre de cette hiérarchie. Ses différents porte-parole transmettent « l'islam marocain du juste milieu » et diffusent un message dans le but de combattre l'extrémisme religieux et le radicalisme. L'un de ses célèbres disciples se trouve à la tête du puissant ministère souverain des Habous et des Affaires islamiques. Les messages émis font écho aux préoccupations d'un auditoire toujours plus nombreux. Elle joue un rôle prépondérant dans le paysage politique marocain, en faisant alliance avec la monarchie alaouite. La Boutchichiya est une confrérie politico-religieuse fort dynamique, au Maroc comme à l'étranger
This thesis endeavours to examine the production of order and hierarchy among the soufi Moroccan friary. The zawiya Boutchichiya, subject of the study, is situated in the village of Madagh, in the North-East of Morocco. At its head is the living cheikh, Sidi Hamza. In order to carry out this research, to describe and analyse the field data, the ethnomethodology perspective has been chosen. The praxeologic approach considers field data as real and observable. The customs in action (meals, , songs, invocations, pilgrimages, international meetings. . . ) at the heart of the zawiya have been the fundamental material of this study. Two ethnographic movies revealed these customs: ritual ethnography and political ethnography. The universe explored in this friary is one that produces its own classification and its own order. This research highlights elements of the common social world of the Boutchichiya that create hierarchy, educate members in this hierarchy and thus bring them to produce, strengthen and reinforce the order of this hierarchy. Its different spokespersons relay this "Moroccan islam, of the middle ground" but also broadcast a message to clearly fight religious extremism. One of its famous disciples is at the top of the powerful sovereign Ministry of Habous and Islamic Affairs. The message given echoes the preoccupations of an ever growing audience. Nowadays, the zawiya leads a large scale extension campaign of its teachings. It plays a dominating role in the Moroccan political landscape, forming an alliance with the Alaouite monarchy. The Boutchichiya is a political-religious friary, highly dynamic in Morocco, as well as abroad
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Mahjoub, Naziha. "Les Zawiya des wali à Tunis et dans ses environs du IXe siècle à nos jours, ou la peur et les lieux privilégiés d'expression de la peur." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37615519k.

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Ghali, Belkheir. "Le renouveau des zaouïas en Algérie : de l'anathème à la réhabilitation." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM1080.

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La crise que traverse l'Algérie est mise à profit pour dépasser les contradictions et aplanir les difficultés de communication entre les pouvoirs publics et la population, via les zaouïas. De grands moyens sont mis à la disposition des zaouïas de manière à utiliser les réseaux d'alliances et d'obédiences des différentes zaouïas au service de l'Etat. Avec l'émergence de l'islamisme politique, on assiste, en Algérie, à la réhabilitation des zaouïas. Officiellement, ceci a été décidé pour répondre à un besoin culturel et politique visant à remplir le vide et couper la voie aux « modèles religieux extrémistes ». Les zaouïas sont réellement soutenues par le président de la république pour un projet politique fondé sur le « religieusement zaouïas ». Il s'agit du projet que j'intitule délibérément le « zaouisme ». Un paradigme qui traduit les rapport et liens entre le pouvoir et les zaouïas. Le « zaouïsme » se marie parfaitement avec la baraka et l'allégeance dans une relation d'échange avec le pouvoir dans les deux sens : « la réhabilitation » en échange de la « baraka » et vis-versa. Un projet politique non déclaré officiellement, mais déjà approuvé. Le choix du « zaouisme » comme modèle soutenu et encouragé par l'Etat a débuté par « la réhabilitation des zaouïas ». Sur le terrain son exécution se trouve à un degré très avancé. Le « zaouïsme » puise sa force de la faiblesse du régime qui a fait éclater différents projet (s) social (aux) à l'œuf, dont celui des islamistes, et profite des effets des différentes crises qu'a connu l'Algérie
The Algerian crisis is exploited to overcome the contradictions and the difficulties of communication between the public authorities and the population through the zawiyas. Wide means are available for zawiyas in order to use the alliance and persuasion networks of different zawiyas in the service of State. With the emergence of political Islamism, we are witnessing, in Algeria, rehabilitation of zawiyas. Officially, it was decided to meet a cultural and policy needs in order to fill the gap and cut the path to « The Religious extremist models." The zawiyas are actually supported by the republic president for a political project based on the "religiously zawiyas." This is the project that I deliberately titled "zaouism." A paradigm that reflects the links between power and zawiyas. The "zaouism" blends perfectly with the baraka and allegiance in a relationship of exchange with power in both directions "rehabilitation" in exchange for "baraka" and vice-versa. A political project not formally declared, but already approved. The choice of "zaouism" as model supported and encouraged by the State began with "rehabilitation of the zawiyas." Its execution on the field is at a very advanced level. The "zaouism" draws its strength from the weakness of the regime who broke various social project (s) in the egg, including the Islamists one, but also the effects of various crises experienced by Algeria. The zawiyas are trying today, under the benevolent eye of the President A. Bouteflika to deploy great efforts to make their new project recognized and to accepted for society. In order to reach their goal, they organize themselves, claim and turn on all areas
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Choukri, Ahmed. "Enseignement religieux et éducation spirituelle à la zāwiya de Tamgroute à l’époque du soufi Muḥammad Ibn Nāṣir (m.1085 / 1674)." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC045.

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Depuis la création de la zawiya de Tamgroute au sud du Maroc en 1575 ‘Amrū Ibn Aḥmad Al-Anṣārī, ses premiers maîtres se sont rendus compte que pour assurer la continuité, la pérennité et la crédibilité de leur institution religieuse, il est indispensable de mettre en place une école pour l’enseignement et l’apprentissage des sciences religieuses (‘ilm). C’est dans cette optique qu’Aḥmad Ibn Ibrāhīm, qui était à la tête de la zawiya à partir de 1634 a tout de suite pensé à faire venir un savant et faqīh, du nom de Muḥammad Ibn Nāṣir afin d’assurer l’enseignement du ‘ilm et donner, ainsi, un nouvel élan à Tamgroute. Aujourd’hui encore, des étudiants « ṭolba » ou « msāfrīn » y affluèrent de différentes régions du Maroc pour apprendre la langue arabe, la littérature et le ‘ilm. Le choix de ce sujet est dicté par le peu d’intérêt porté par des recherches aux écrits qui traitent l’enseignement traditionnel au Maroc. Depuis l’époque du protectorat où a débuté l’intérêt à ce type d’enseignement, qui était d’ailleurs le seul connu, ces dites recherches étaient succinctes et ne traitaient que brièvement ce type d’enseignement dans la zone urbaine surtout et dans un de ses aspects seulement qu’est le msīd ou école coranique. Alors que cet enseignement n’est pas évoqué dans le milieu rural, comme à Tamgroute où il était d’une grande envergure
Since the establishment of the Zawiya of Tamgroute in the south of Morocco in 1575 by ‘Amrū Ibn Aḥmad Al-Anṣārī, its first masters were aware of the importance of a school of religious sciences (‘ilm) in order to ensure the continuity and the credibility of their religious institution. Therefore, Aḥmad Ibn Ibrāhīm, who was at the helm of the zawiya starting from1634, recruited Muḥammad Ibn Nāṣir, a religious scholar and faqīh, to teach ‘ilm and give a new momentum toTamgroute. Even today, students, both ṭolba and msāfrīn, flock from the the four corners of Morocco to learn Arabic, literature and ‘ilm in Tamgroute.The limited scholarly interest in the literature of traditional education kindled my interest in this topic. Ever since the French Protectorate, during which interest in this type of education was started, scholarly works were very succint and their treatment of this type of education was very brief and mostly interested in urban areas. The msid or the Koranic school received much more attention. However, despite its large scale, traditional education in places like Tamgroute received scant attention
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RHANAOUI, MOHAMMED. "The zawiyas de marrakech : recherches historiques et archeologiques." Paris 1, 1999. http://www.theses.fr/1999PA010617.

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Fondee par les almoravides qui ont lance les hases primitives de cette ville, marrakech a connu a travers son evolution une riche histoire architecturale religieuse. La zawiya compte parmi les elements qui ont joue un role significatif au maroc et a marrakech en particulier. Plusieurs edifices de cette institution ponctuent les rues de cette medina. L'objectif de cette recherche est d'etudier l'amenagement architectural de cette entite religieuse et de determiner sa contribution dans l'evolution de l'histoire architecturale hispano-maghrebine dans le monde mediterraneen. Marrakech, medina impregnee d'une diversite d'elements religieux, constitue un champ d'analyse tres interessant. Elle a permis de degager la specificite architecturale et decorative de la zawiya et la mise en lumiere de plusieurs facteurs qui sont en relation directe avec cette nouvelle entite religieuse, entre autres l'elements religieux et l'element social: introduction dans l'espace, toponymie, relation avec d'autres fondations religieuses dont la mosquee, l'edifice cultuel et souverain par excellence.
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Alhorani, Faten. "Recherches topographiques et archéologiques au sud du Gebel Zawiyé dans l'antiquité à l'époque romaine et byzantine." Versailles-St Quentin en Yvelines, 2010. http://www.theses.fr/2010VERS024S.

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E gebel Zawiyé est l’un des sept chaînons du massif calcaire qui se trouve dans le nord-ouest de la Syrie. Ce gebel regroupe un ensemble de plus de 300 villages archéologiques dont la plupart remontent à la fin de l’époque romain et à l’époque byzantine entre les IIème et VIème siècle. Mon travail a pour but de constituer l’inventaire archéologique du gebel Zawiyé et à en proposer un commentaire archéologique et historique. Par ailleurs, l’imagerie satellitaire, qui permet d’avoir une vue globale et de connaître, entre autres, les propriétés géologiques des régions concernée, les photos aériennes et les cartes topographiques pour les descriptions à l’échelle des finages et, enfin l’observation au sol avec des relevés ponctuel. Mes recherches s’effectueront en deux temps : dans un premier temps, le travail théorique s’appuiera sur une recherche bibliographique avec rassemblement des données et informations historiques et géographiques; dans un second temps, le travail pratique sera effectué sur le terrain à l’aide de croquis, de relevés et avec la documentation sur les sites eux-mêmes
The Gebel Zawiye is one of seven members of the Limestone Massif located in the north-western Syria. This gebel is a collection of over 300 archaeological villages most of which date to the late Roman and Byzantine period between the second and the sixth century. My job is to make an inventory of archaeological gebel Zawiye and give an archaeological and historical comment. The satellite image, which provides a global view and learn about the geological properties of the regions concerned, aerial photos and topographic maps for descriptions on the scale of the vineyard areas and ground observation with occasional readings. My research takes place in two stages: 1) Firstly, the theoretical work based on a literature review with comparisons of data and historical and geographical informations,2) Secondly, the practical work will be done on the field with sketches, records and documentation of archaeological sites of the gebel Zawiye
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Books on the topic "Zawiya"

1

La zawiya assidiqiyya de Tanger. Casablanca: Afrique orient, 2010.

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Illà li-ya'budùn: Pour qu'ils m'adorent = Se non affinché mi adorino : ce texte est suivit d'une brève présentation de la zawiya du cheick Sidi Ibrâhîm al Bassir. Rabat: Editions bouregred impressions, 2010.

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Muḥammad ibn ʻAbd al-Salām Nāṣirī. al- Mazāyā fīmā uḥditha min al-badʻ bi-Umm al-Zawāyā (al-Zawāyah al-Nāṣirīyah). Bayrūt: Dār al-Kutub al-ʻIlmīyah, 2003.

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Dʹjakov, Nikolaj N. Musul'manskij Magrib: Šerify, tarikaty, marabuty v istorii Severnoj Afriki; (srednie veka, novoe vremja). Sankt-Peterburg: Izdat. S.-Peterburgskogo Univ., 2008.

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My i oni: Zawiła historia odmienności. Kraków: Międzynarodowe Centrum Kultury, 2011.

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Saqqāl, Ilyās. Zawāyā naẓar: Riwāyah. al-Dār al-Bayḍāʼ: Afrīqiyā al-Sharq, 2002.

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Zarkashī, Muḥammad ibn Bahādur. Khabāyā al-zawāyā. Bayrūt: Dār al-Kutub al-ʻIlmīyah, 1996.

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Ḥasan, Salīm Aḥmad. Zawāyā ḥāddah--: Nuṣūṣ --. ʻAmmān: Wizārat al-Thaqāfah, 2009.

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Sudō, Kazuyoshi. Zawa Zawa. Tokyo: Nuno Corporation, 1999.

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Fairusy, Muhajir Al. Retrospeksi budaya hemispheric Islam di Zawiyah Tanoh Abee. Denpasar, Bali: Pustaka Larasan, 2014.

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Book chapters on the topic "Zawiya"

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Bauer, Christian. "Zawgyi." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20604-1.

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Esche, Annemarie, and Christian Bauer. "Zawgyi: Das erzählerische Werk." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20605-1.

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Baadj, Amar S. "The Term “Zawāwa” in the Medieval Sources and the Zawāwī Presence in Egypt and Syria during the Ayyubid and Mamluk Periods." In History and Society during the Mamluk Period (1250–1517), 107–24. Göttingen: V&R unipress, 2016. http://dx.doi.org/10.14220/9783737006200.107.

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"zawiya." In Sir Banister Fletcher Glossary. © the Royal Institute of British Architects (RIBA) and the University of London, 2018. http://dx.doi.org/10.5040/9781350122741.1002778.

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Mabrouk Alkar, Khaled. "Assessment of Power Plants in the Western Region of Libya during a Period of Insecurity." In Smart Metering Technology [Working Title]. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.97208.

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After the uprising in Libya in 2011, several outages and blackouts occurred in the electrical grid. The western region of Libya is the most affected part especially after the civil war in Tripoli 2014. This chapter focus on the assessment of energy production by Al-Zawia Combined Cycle Power Plant “Al-Zawia CCPP” and Western Mountain Power Plant during the period of blackouts and insecurity. In addition, to figure out the main causes of the frequent blackouts and outages in order to find practical solutions to ease the severity of the problem. This research is done based on the data are collected from the recorded data in Al-Zawia CCPP and Western Mountain power plant during the last two years 2019–2020. The data shows the instability of the annual energy produced from Al- Zawiya PPCC and Western Mountain Power Plant in 2019, also illustrates the improvement in the total produced energy by the six gas units of the Western Mountain power plant after the end of the war on Tripoli in 2020. However, the data shows the deficiency of the Western Mountain power plant to operate at its full capacity, especially in August 2020 due to the lack of maintenance.
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"Zawiya, Zikr and the Authority of Shaykh ‘Al-Pepsi’." In Prayer in the City, 77–102. transcript-Verlag, 2012. http://dx.doi.org/10.14361/transcript.9783839419458.77.

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Andezian, Sossie. "Annexe III. Fiche de renseignements individuels concernant « Labiddine Si Kezzouli, moqaddem de la Zawiya des Aïssaoua »." In Expériences du divin dans l’Algérie contemporaine, 229–34. CNRS Éditions, 2001. http://dx.doi.org/10.4000/books.editionscnrs.3989.

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"XII Zawiyya." In Libya: From Repression to Revolution, 715–46. Brill | Nijhoff, 2013. http://dx.doi.org/10.1163/9789004257351_014.

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"Zawiyeh Plains." In The Manasseh Hill Country Survey, Volume I: The Shechem Syncline, 183–222. BRILL, 2004. http://dx.doi.org/10.1163/9789047413523_012.

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Naji, Salima. "1. La Zawya d’Imi n’Tatelt." In Fils de saints contre fils d’esclaves, 21–32. Centre Jacques-Berque, 2011. http://dx.doi.org/10.4000/books.cjb.100.

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Conference papers on the topic "Zawiya"

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Chaowarit, L., H. Pongpat, P. Korakote, O. Pariyachat, H. Pithak, and B. Sirawat. "M-9 Zawtika Marginal Field Development Study." In Abu Dhabi International Petroleum Exhibition & Conference. Society of Petroleum Engineers, 2017. http://dx.doi.org/10.2118/188652-ms.

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Shamekh, Awad, Jonathan Theakston, and Salah Masheiti. "A Simulation Study of the Hamada to Zawiyah Crude Oil Pipeline in Libya." In 2014 2nd International Conference on Artificial Intelligence, Modelling & Simulation (AIMS). IEEE, 2014. http://dx.doi.org/10.1109/aims.2014.33.

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Holland, Howard W., and Sally Fathulla. "Improved Generating Reliability of Mature Technology Gas Turbines for Supplying Critical Industrial and Commercial Loads for General Electric Company of Libya (GECOL)." In ASME Turbo Expo 2014: Turbine Technical Conference and Exposition. American Society of Mechanical Engineers, 2014. http://dx.doi.org/10.1115/gt2014-25028.

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Contractors can add value for their clients when they effectively manage operating risks within their areas of core competence. General Electric Company of Libya (GECOL) had operated its mature gas turbine generating plants at maximum output with severely constrained maintenance budgets for years. GECOL prolonged operation of many of its facilities supplying critical industrial and commercial loads until material failures shut them down. In addition, facilities under construction suffered from a lack of technical due diligence and quality assurance scrutiny. This paper covers the loss-of-load risk management techniques recommended following a Willbros assessment of GECOL’s major combustion turbine generating facilities. The assessment was completed immediately prior to the recent regime change and resulted in recommended strategies for managing new construction and outage work under existing maintenance budget constraints. Plants assessed included Zawia, Khoms, Tripoli South, Western Mountain, Benghazi North and Zewitena.
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Junmano, T., B. Lee, G. Grant, P. Raipairi, N. Viriyasomboon, and N. Nopsiri. "Sand Production Management the Critical Challenge in Zawtika Gas Production." In International Petroleum Technology Conference. International Petroleum Technology Conference, 2016. http://dx.doi.org/10.2523/iptc-18839-ms.

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Wiwatanapataphee, Wiwat, Thanita Kiatrabile, Pipat Lilaprathuang, Noppanan Nopsiri, and Panyawadee Kritsanamontri. "Lessons Learned from the First Chemical Sand Consolidation in Zawtika Field." In IADC/SPE Asia Pacific Drilling Technology Conference. SPE, 2021. http://dx.doi.org/10.2118/201045-ms.

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Abstract The conventional gravel pack sand control completion (High Rate Water Pack / Extension Pack) was the primary sand control method for PTTEPI, Myanmar Zawtika field since 2014 for more than 80 wells. Although the completion cost of gravel pack sand control was dramatically reduced around 75 percent due to the operation performance improvement along 5 years, the further cost reduction still mandatory to make the future development phase feasible. In order to tackle the well economy challenge, several alternative sand control completion designs were reviewed with the existing Zawtika subsurface information. The Chemical Sand Consolidation (CSC) or resin which is cost-effective method to control the sand production with injected chemicals is selected to be tested in 3 candidate wells. Therefore, the first trial campaign of CSC was performed with the Coiled Tubing Unit (CTU) in March to May 2019 with positive campaign results. The operation program and lesson learned were captured in this paper for future improvement in term of well candidate selection, operation planning and execution. The three monobore completion wells were treated with the CSC. The results positively showed that the higher sand-free rates can be achieved. The operation steps consist of 1) Perform sand cleanout to existing perforation interval or perforate the new formation interval. 2) Pumping pre-flush chemical to conditioning the formation to accept the resin 3) Pumping resin to coating on formation grain sand 4) Pumping the post-flush chemical to remove an excess resin from sand 5) Shut in the well to wait for resin curing before open back to production. However, throughout the campaign, there were several lessons learned, which will be required for future cost and time optimization. In operational view, the proper candidate selection shall avoid operational difficulties e.g. available rathole. As well, detailed operation plan and job design will result in effective CSC jobs. For instance, the coil tubing packer is suggested for better resin placement in the formation. Moreover, accommodation arrangement (either barge or additional vessel) and logistics management still have room for improvement. These 3 wells are the evidences of the successful applications in Zawtika field. With good planning, lesson learned and further optimization, this CSC method can be beneficial for existing monobore wells, which required sand control and also will be the alternative sand control method for upcoming development phases. This CSC will be able to increase project economic and also unlock the marginal reservoirs those will not justify the higher cost of conventional gravel pack.
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Pinyo, Komon, Shane Wooding, and Monporn Mesdakom. "Unlocking the Mystery of Zawtika Biogenic Gas Accumulations Offshore Gulf of Moattama Myanmar." In International Petroleum Technology Conference. International Petroleum Technology Conference, 2016. http://dx.doi.org/10.2523/iptc-18832-ms.

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Pinyo, Komon, Shane Wooding, and Monporn Mesdakom. "Unlocking the Mystery of Zawtika Biogenic Gas Accumulations Offshore Gulf of Moattama Myanmar." In International Petroleum Technology Conference. International Petroleum Technology Conference, 2016. http://dx.doi.org/10.2523/18832-ms.

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Gawedar, Akram, and R. Ramakumar. "Upgrading the power supply to the Al-Zawea refinery in Libya." In 2016 IEEE Power & Energy Society Innovative Smart Grid Technologies Conference (ISGT). IEEE, 2016. http://dx.doi.org/10.1109/isgt.2016.7781153.

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Choodesh, Attawit, Marvin Gary Rutland, and Colin William Graham Grant. "Effective Approach to Wellbore Clean Out Operation: A Case Study from Zawtika Phase 1B." In IADC/SPE Asia Pacific Drilling Technology Conference and Exhibition. Society of Petroleum Engineers, 2018. http://dx.doi.org/10.2118/190971-ms.

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Alkar, Khaled M., Moad Meto, Mohammed Jamjum, and Kamal Amar. "Performance Evaluation of The Blackout and Power Outages in Libyan Power Grid - Al-Zawia Combined Cycle Power Plant Case Study." In 2019 1st International Conference on Sustainable Renewable Energy Systems and Applications (ICSRESA). IEEE, 2019. http://dx.doi.org/10.1109/icsresa49121.2019.9182337.

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