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Bakar Redin, Muhammad Zaid, Mustafa Khlaif Mohammad Abu Zaid, A. Irwan Santeri Doll Kawaid al-Nadawi, and Shumsudin Yabi. "Peribadi Muawiyah ibn Abu Sufyan RA dalam Karya Melayu: Kajian Kritis Terhadap Tulisan al-Idrus." Maʿālim al-Qurʾān wa al-Sunnah 12, no. 13 (June 1, 2017): 57–69. http://dx.doi.org/10.33102/jmqs.v12i13.6.
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Muawiyah ibn Abu Sufyan RA, one of the companions of the Prophet, was among the personality whom frequently hit by controversy. Some criticism towards him based on adverse stories have been published in many literatures, especially works on Islamic history. This is equally true for non-Arab writers when writing about Islamic history in their native language. Among the works was the book 'Muawiyah ibn Abi Sufyan' written by Abdullah b. Hamid al-Idrus. This book is among the earliest works in the Malay language that specifically address Muawiyah personality. However, this book not only presents the biography of Muawiyah ibn Abi Sufyan, but it also brings along adverse stories and defamation account of him. This article aims to examine the information and facts on Muawiyah in this book by employing historical critical methodology, especially in critiquing the doubtful facts about him. The findings show that the information presented in this book invites suspicious and awful image towards Muawiyah ibn Abi Sufyan RA. Moreover, this book does not apply the proper methodology in interpreting historical accounts. Most of the stories and narratives presented are mostly antagonistic and hateful.
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Hadidjah, St. "KESABARAN CINTA UMMU HABIBAH BERBUAH SURGA." Musawa: Journal for Gender Studies 9, no. 2 (December 30, 2017): 352–60. http://dx.doi.org/10.24239/msw.v9i2.255.
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Umm Habibah bint Abu sufyan was Ramlah, her heart has been guided by divine guidance, then she abandoned the religion of her father ( abu sufyan) and she married to a man who does not bow to an idol for sure impending Rasullulah.When the pagan quraysh increased violence to the follower of the prophet, the muslim migrated to habasyah. In the group there ramlah bint abu sufyan along with her husband ubaidillah bin Jaksi al asadi, but unfurnately in a move ubaidillah bin Jaksi Al Asadi apostate he embraced chirtianity. There apostasy husband, umm habibah faced three options, namely,first go back to widowed at migrated place.For the sake of belief whice has been embedded in her heart, umm habibah choose widowed abasyah. Patience in the widowed and Far away from relitives, recorded with Allah Al Migthy. Umm habibah dreamed of being a mother of the faithful, and the dream turned into reality, she actually spoken by the prophed and became one of the mother of the faithful.
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Nashiruddin, Abdul Aziz. "KHALIFAH MU’AWIYAH BIN ABU SUFYAN : Peletak Dasar Pemerintahan Islam Monarki 661 - 680 M." FACTUM: Jurnal Sejarah dan Pendidikan Sejarah 9, no. 1 (April 11, 2020): 75–84. http://dx.doi.org/10.17509/factum.v9i1.23085.
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ABSTRACTThis research is entitled "Mu'awiyah bin Abu Sufyan who became the pioneer of Monarchical Islamic government in the period 661-680 AD”. The background of the researchers to take this issue is because Mu'awiyah bin Abu Sufyan was the main pioneer in changing the Islamic government to a monarchic system that had never been applied in the Islamic Caliphate before. During his reign, Mu'awiyah not only became a caliph, but became a unifier and figure who resolved the conflict that occurred in the Islamic caliphate. The main problem raised from this thesis is "Why did Mu'awiyah change the Islamic caliphate to a monarchical system?" The method used is a historical research method by conducting four steps of research namely heuristics, criticism, interpretation, and historiography. The results of the study can be explained including before there was a change in the Islamic government system to the monarchy. During the reign of Khulafaur Rashidun the government system adopted by the Islamic caliphate was based on democracy. Mu'awiyah as the caliph subsequently faced many problems, from disputes between companion of prophet Muhammad SAW to wars that occurred due to internal problems, and decided to change the system of government to a monarchy. In the early days of Mu'awiyah's leadership, he formed a governmental order to rebuild the Islamic caliphate from the destruction of internal conflict. Mu'awiyah's leadership was more or less twenty years, in contrast to the previous caliphs Mu'awiyah handed over the power of the caliphate to Yazid bin Mu'awiyah. Determination of the crown prince impacted the caliphates thereafter, which changed the caliphate of Islam with a democratic system of monarchy. Keyword: Mu’awiyah bin Abu Sufyan, Caliphate Umayyah, Islam Monarchy
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Haris, Munawir. "SITUASI POLITIK PEMERINTAHAN DINASTI UMAYYAH DAN ABBASIYAH." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 391–406. http://dx.doi.org/10.32489/tasamuh.43.
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At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads.
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Haris, Munawir. "Situasi Politik Pemerintahan Dinasti Umayyah dan Abbasiyah." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 391–406. http://dx.doi.org/10.47945/tasamuh.v10i2.79.
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At the end of the Rasyidin Caliphate there was division within Muslims. Politically there are two dominant groups: Hasan bin Ali and Mu’awiyah bin Abi Sufyan. Politically there are two dominant groups, Hasan bin Ali and Mu’awiyah bin Abi Sufyan. After the negotiations, for the sake of unity of Muslims, it was agreed that Hasan acknowledged Mu’awiyah as the Caliph of the Muslim marked the emergence of the Umayyad Dynasty. The moment was called 'am jama'ah (unity year) in 661. The Abbasid Dynasty was the descendant of Prophet Muhammad's uncle, al-Abbas, who supported Ali bin Abi Talib and his descendants (including Hasan bin Ali). This paper aims to discuss some of the political situation that developed when the Umayyads (661-750) and the Abbasids (750- 1258). In Mu’awiyah bin Abi Sufyan's time there was a change of the political system from the khulafaur Rashidin into a system of al-Mulk (heredity monarchy) characterized by the appointment of his son, Yazin bin Mu'awiyah. This system adopted from the Persian and Byzantine kingdoms. However, maintaining the term caliph of Islam. Mu'awiyah also used Diwan and Sheikh to run the government, with the mechanism of Shura for consultative functions. After 150 years the Umayyads, the power was changed over by Abu al-Abbas Abdullah and marked the rising of the Abbasid in 750. In the Abbasid period the political and religious issues can’t be separated, which earlier in the Umayyad period were separated. The propaganda that the caliph is the representative of the people in carrying out God's command is valid until the Judgment Day. More explicitly, the term al-Imam (which also means the leader of prayer) is the leader in political affairs. In addition, the implementation of Islamic Shari'a is also more highlighted in governing the government and legitimating the power of the caliph. In general, the political style of the Abbasids is more Persian than the more Arab Umayyads
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Setiawan, Agus Mahfudin. "TRANSISI KHALIFAH UMAYYAH: DARI MUAWIYAH BIN ABU SUFYAN KE YAZID BIN MUAWIYAH (661-683 M)." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 4, no. 2 (January 2, 2020): 107. http://dx.doi.org/10.29300/ttjksi.v4i2.2459.
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Transition is a period of change, a turning point of social change both in the form of structure (socio-political) and culture (socio-cultural). Power on the basis of the faith shown by the Prophet Muhammad had a very fundamental influence, for Muslim government in the year 661-683 M. The transition of power shifted from the electoral system senior companions to hereditary. This transition period was based on feelings of dissatisfaction with the latest leadership of Ali Bin Abi Talib. The aftermath of this is the war between the supporters of rule (Ali bin Abi Thalib). This conflict is based on seniority and the authority of the apostle's friendship with the opposing government, the descendants of the Hashim and Umayyah. Islamic politics of indeed inseparable from the interaction between one government and another, a transition of power and politics that is so dynamic in accordance with the demands of the context of the era at that time. This paper aims to illustrate that the Umayyah government system was not standard at all, but moved dynamically.
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Orazaev, Gasan M., and Ismail I. Khanmurzaev. "ABUSUFYAN AKAEV’S WORKS IN ARABIC." History, Archeology and Ethnography of the Caucasus 14, no. 4 (December 27, 2018): 53–62. http://dx.doi.org/10.32653/ch14453-62.
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The article examines writings of the outstanding Dagestani scholar, journalist and poet, religious figure Abu Sufyan Akayev (1872-1931) from the village Nizhnee Kazanische. As an influential representative of Jadid movement at the beginning of the twentieth century, he belonged to the renown Muslim reformers and enlighteners, such as Muhammad ʻAbduh, Rashid Rida, Ismaʻil Gaspraly, ʻAbd al-Rahman Umerov, Qayyum Nasiri, Shihad al-Din Marjani.He wrote works mostly in Kumyk, Arabic, as well as in Azerbaijani and Persian languages. His writings in Arabic are still poorly studied.Some of them appeared in all the 12 issues of the popular magazine on Shariʻa matters of the early Soviet reforms known as Bayan al-haqa᾽iq (1925-1928) whose editor-in-chief he was. He was also the author of articles appeared in some issues of the Arabic-language newspaper Jaridat Dagistan (1913-1918). Some of his letters composed in Arabic are very informative. In addition, Abu Sufyan was the author or compiler of several other publications in Arabic, including a number of booklets devoted to tajwid; multilingual (in 4, 5, 6, 7 languages) dictionaries, in which Arabic vocabulary has always been given in the first place; explanatory-etymological and political dictionaries; several bilingual (Arabic-Kumyk) books.It is noteworthy, that it was Akayev who edited with detailed comments the Arabic book of the well-known Dagestani scholar Hasan Alqadari Divan al-Majnun. Some poetic works created by him in Arabic have been preserved too.Akayev is known as a Katib (copyist) of more than 15 Arabic-language books published in Temir-Khan-Shura, Port-Petrovsk, Bakhchisarai and Simferopol. He is the author of a historical work written in Arabic about the events of the period of the 1917 Revolution and the Civil war in Dagestan.
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Melia Frastuti. "REFORMASI SISTEM ADMINISTRASI PEMERINTAHAN, PENAKHLUKKAN DI DARAT DAN DILAUTAN PADA ERA BANI UMAYYAH." Shar-E : Jurnal Kajian Ekonomi Hukum Syariah 6, no. 2 (December 18, 2020): 119–27. http://dx.doi.org/10.37567/shar-e.v6i2.227.
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Mempelajari sejarah sama halnya mengambil ibrah (pelajaran) dan menyimpulkan hasil penelitian untuk ditarik manfaatnya. Allah berfirman dalam Surat Yusuf ayat 111, " Sesungguhnya pada kisah-kisah mereka itu terdapat pengajaran bagi orang-orang yang mempunyai akal." Bani Umayyah awalnya kaum Quraisy penentang agama Islam, setelah menerima Islam mereka berjuang sungguh-sungguh menegakkan agama Islam, mereka lebih senang berjihad di jalan Allah daripada pekerjaan administrasi terbukti mereka menaklukkan Asia, Eropa dan Afrika. Bertitik tolak dari Abu Sufyan menerima Islam kemudian Rasulullah SAW menjadikan ia Walikota di Najran. Reformasi dilakukan Bani Umayyah dari sistem Administrasi Pemerintahan, yaitu pelaksanaan fungsi diwan-diwan yang kokoh hingga Arabisasi Diwan Al-Kharajj. Penakhlukkan di daratan dan dilautan yang bersifat keagamaan, bahasa dan budaya sehingga Islam mudah diterima.
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Hamedi, Joni. "PERAN UMAHATUL MUKMININ DALAM PERIWAYATAN HADIS." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 21, no. 1 (July 2, 2019): 85–94. http://dx.doi.org/10.15548/tajdid.v21i1.252.
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Umahatul mukminin merupakan wanita-wanita mulia istri-istri Rasulullah SAW yang mendapat kesempatan merekam secara detail segala perikehidupan beliau SAW. Bukan saja berperan sebagai figur teladan dalam keimanan, tetapi mereka juga berkiprah sebagai madrasah ilmu, tempat kaum muslimin bertanya dan meminta fatwa setelah Rasulullah SAW wafat. Kajian ini bertujuan untuk menelusuri lebih lanjut bagaimana peran para Ummahatul mukminin dalam meriwayatkan hadis dan tema-tema apa saja yang mereka sampaikan. Hasil kajian ini menunjukkan bahwa Aisyah adalah satu-satunya Ummahatul Mukminin yang termasuk dalam kategori shahabat yang paling banyak meriwayatkan hadis. Perbedaan kuantitas riwayat ini dipengaruhi banyak factor di antaranya tingkat kecerdasan, lamanya durasi hidup bersama Nabi SAW dan panjangnya usia setelah Rasulullah wafat. Meskipun demikian, peran Ummahatul Mukminin lainnya juga sangat penting, karena terdapat tema-tema hadis yang hanya disampaikan dengan rinci oleh mereka yang menyandang gelar Ummahatul Mukminin. Dengan tema yang beragam, Aisyah binti Abu Bakar meriwayatkan sebanyak 2210 hadis, Ummu Salamah binti Umayyah 378 hadis, Maimunah binti Harits 76 hadis, Ummu Habibah binti Abu Sufyan 65 hadis, Hafshah binti Umar 60 hadis, Zainab binti Jahsy 11 hadis, Shafiyyah binti Huyay10 hadis, Juwairiyah binti Harits 7 hadis dan Saudah binti Zam’ah 5 hadis.
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Qiao, Jinqi, Luofu Liu, Fuli An, Fei Xiao, Ying Wang, Kangjun Wu, and Yuanyuan Zhao. "Hydrocarbon potential evaluation of the source rocks from the Abu Gabra Formation in the Sufyan Sag, Muglad Basin, Sudan." Journal of African Earth Sciences 118 (June 2016): 301–12. http://dx.doi.org/10.1016/j.jafrearsci.2015.12.024.
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Harahap, Muhammad Sapii. "SEJARAH DINASTI BANI UMAIYYAH DAN PENDIDIKAN ISLAM." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 4, no. 2 (October 6, 2020): 21. http://dx.doi.org/10.51590/waraqat.v4i2.86.
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Sejarah adalah sejumlah perubahan, kejadian dan pristiwa dalam kenyataan sekitar kita. Bani Umayyah/Dinasti Umayyah atau Kekhalifahan Umayyah, adalah kekhalifahan Islam pertama setelah masa Khulafaur Rasyidin Radhiallahu Anhum yang memerintah dari 661 sampai 750 di Jazirah Arab dan sekitarnya (Ibu Kota di Damaskus); serta dari 756 sampai 1031 di Cordoba, Spanyol sebagai Kekhalifahan Cordoba. Nama dinasti ini dirujuk kepada Umayyah bin 'Abd asy-Syams, kakek buyut dari khalifah pertama Bani Umayyah, yaitu Muawiyah bin Abu Sufyan Radhiallahu Anhu atau kadangkala disebut juga dengan Muawiyah Radhiallahu Anhu. Ketika berbicara tentang pendidikan Islam maka wajib membicarakan dan mengambil semua ajaran Islam secara menyuluruh bukan sebagian saja. Pendidikan dalam Islam itu mengajarkan secara global dan detail kepada seluruh mahkluk terkhusus manusia. Pendidikan yang diajarkan Islam kepada manusia adalah mulai dari lahir kedunia sampai kembali ke akhirat dan dikabarkan kepada manusia tentang kehidupan setelah dunia dan syarat-syarat mendapatkan kebahagian dunia dan akhirat. Pendidikan Islam juga mengajarkan bagaimana menghadapi musuh di medan perang dan apa saja syarat musuh yang wajib diperangi. Ajaran Islam adalah ajaran yang rahmatan lil ‘alamin bukan ajaran yang radikal seperti yang disebarkan segelintir manusia pada zaman sekarang ini.
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Sholihah, Mar'atus. "Rekonstruksi Sejarah Pemikiran dan Peradaban Islam Era Dinasti Umayyah dalam Pendidikan Islam." FALASIFA : Jurnal Studi Keislaman 10, no. 1 (March 19, 2019): 81–106. http://dx.doi.org/10.36835/falasifa.v10i1.154.
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This paper is focusing on the development of science in Umayyah Dynasty The Ist Era which is the beginning of Islamic golden age. Umayyah Dynasty was built by Mu‟awiyah Ibn Abu Sufyan and had monarchy system for its government which led by fourteen Khalifa (Leaders). Science had been built in its era by developing libraries in all areas, whether in cities or villages; building the first formal school in primary level; translating greek and roman books into Arabic; and prospering teachers and ulama‟. But, unfortunately this era had to end because of many rea-sons which found by historical proofs. This paper also tries to give some recon-structions to learn from the previous mistakes of Umayyah Dinasty The Ist Era, so that we as moslems do not repeat those mistakes for ourselves and our generations ahead.
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Syamsuri, Syamsuri. "Peradaban Infrastruktur Ibnu Khaldun." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 16, no. 2 (December 7, 2020): 213–41. http://dx.doi.org/10.24239/rsy.v16i2.598.
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Prophet Muhammad p.b.u.h., moved (hijrah) from Mecca al-Mukarramah to Medina al-Munawwarah, then founded the state of Medina by gathering the national strength of the Muslim, Christian and Jewish population with the identity of the Quraish, Auz, and Khazraj tribes. Caliph Ali bin Abi Talib moved the capital of the Rashidah Caliphate from Medina to Kufa, form Arab to the Persian region. Muawiyah bin Abu Sufyan chose Damascus as the capital of the Umayyah dynasty. Abu Abbas al-Safah placed the seat of the Abbasid dynasty in Baghdad. Furthermore, the Ottoman Empire had its capital in Istanbul. After turning into the Republic of Turkey, it occupies Ankara as the capital. Planning of moving the capital city of the Republic of Indonesia is from the Province of the Special Capital Region (DKI) Jakarta to the Province of East Kalimantan intended as an effort to equalize development that strengthen togetherness in a sense. The ideological, political, social, cultural and legal foundations serve as the basis of legitimacy in the historical footsteps of the Paser Kingdom and the Kutai Kartanegara Kingdom, as the center of government of the Republic of Indonesia. The theory of development ('umran), urban theory ('urban), and the theory of nationality ('asabiyah) put forward by Ibn Khaldun in the Muqaddimah have become methodological conceptions in studying maritime-based archipelago construction. This research shows the point of the new State Capital (IKN), in the archipelago network from Sabang to Merauke. A blueprint for the nation's journey that covers the dynamics of human resource potential in the natural resource management system of the republic of Indonesia.
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Navruzov, Amir. "Дискуссии об иджтихаде и таклиде среди дагестанских улемов первой четверти ХХ в." Islamology 6, no. 2 (August 1, 2013): 31. http://dx.doi.org/10.24848/islmlg.06.2.02.
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Still poorly studied Arabic polemical treaties and Islamic press of tsarist and early Soviet Dagestan, which are introduced into the research use in this paper, shed light on important theological and legal discussions between North Caucasus ‘ulama' of that period on the modern meaning of Islamic religious tradition (taqlid) and individual reasoning in its interpretation (ijtihad). These controversies witnessed in Dagestan at least from the late seventeenth century in 1913−1928 passed on pages of Arabic speaking periodicals - weekly Jaridat Daghistan (Dagestani newspaper, 1913−19) and monthly magazine Bayan al-haqa'iq (Explanation of [Godly Shari‘a] Truths], 1925−28) edited by local Islamic modernists (jadid) ‘Ali al-Ghumuqi Kayaev (1878−1943) and Abu Sufyan Akayev (1872−1931) with the help of late imperial and early Soviet authorities. Jadid scholars insisted on legitimacy of ijtihad in the modern time approving with its help modernizing reforms the Russian/Soviet state conducted in the North Caucasus after the first Russian revolution and Civil war.
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Husain, Hukmiah, Nasir Hamzah, Ambo Asse, and Muslimim Kara. "Yusuf Al-Qaradawi Concept on Professional Zakat." International Journal of Multicultural and Multireligious Understanding 6, no. 6 (December 6, 2019): 1. http://dx.doi.org/10.18415/ijmmu.v6i6.1185.
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The research findings show that Yusuf al-Qaradawi views the management of zakat on profession as a general ruling, istinba aw, qiyas, a part of the principles of justice and principles of benefit (maqasidal-syariah). Besides, the findings indicate that the historical aspect of zakat on profession (Asar) refers to the zakat management practised in the era of Companions of the Prophet (pbuh), Tabi’in and Tabi’-tabi’in. The next sub discussion is about zakat collection method. The research findings reveal that Yusuf al-Qaradawi prefers to use gold as the parameter for the calculation of zakat on profession (85 grams). Zakat quantity is derived from the amount of asset after being reduced by the primary needs of a muzakki and their dependants as well as the due debts. Moreover, according to Yusuf al-Qaradawi, haul (a span of one year) is not necessarily a mandatory requirement. In this case, he bases his arguments on the practices of some of the Companions of the Prophet (pbuh) such as Umar ibn Khattab, Mu’awiyahbi Abi Sufyan, Ibnu Mas’ud, and tabi’ insuch as Umar ibn Abdul Aziz, as well as the statements of tabi’ tabi’in such as Ahmad bin Hanbal and Abu Hanifah. Therefore, Yusuf al-Qaradawi argues that the zakat on profession is as much as 2.5% from total income.
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'Ulya, Kalimatul, and Saidah Saidah. "RIJALUL QUR’AN : MEMBINCANG SEJARAH PARA PENULIS WAHYU." QOF 1, no. 1 (June 15, 2017): 51–64. http://dx.doi.org/10.30762/qof.v1i1.929.
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The companions of Prophet Muhammad SAW who had contributed to compile and rewrite the Qur'an is very important to be known by Muslims especially, because then we can remember who contributed to record the Qur'an. So Muslims today can easily read and memorize the Qur'an. Especially in the modern era today, the Qur'an is no longer in the form of Mushaf but has been transformed in digital form and can be downloaded for free in order to facilitate Muslims to read it so as not to be limited by space and time. But it can not be separated from the services of the companions of the Prophet who has recorded the Qur'an neatly as we read today. Therefore, this study is a literature review documenting the names of friends of the Prophet who have great merit in the bookkeeping of the Qur'an. The writers of revelation called katibu al-wahyi> (the writers of revelation) recorded in some historians amounted to 26 friends. While al-halabi argues that the author of the revelation amounted to 44 friends, but there are only 10 friends who mashur well-known among the friends of the Prophet namely Abu Bakr, Umar bin khattab, usman bin Affan, Ali Bin Abi Talib, Muawiyah bin Abi Sufyan Zubayr bin al-Awam , Sa'id bin al-Ash, Amr bin al-'Ash, Ubay bin Ka'ab, Zayd bin Thabit. And of the ten companions, Zayd bin thabit wrote the most revelation of the Qur'an especially the passages revealed in Medina, because he was the personal secretary of Rosulullah
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Yassin, Mohamed A., Mustafa M. Hariri, Osman M. Abdullatif, M. Makkawi, G. Bertotti, and Michael A. Kaminski. "Sedimentologic and reservoir characteristics under a tectono-sequence stratigraphic framework: A case study from the Early Cretaceous, upper Abu Gabra sandstones, Sufyan Sub-basin, Muglad Basin, Sudan." Journal of African Earth Sciences 142 (June 2018): 22–43. http://dx.doi.org/10.1016/j.jafrearsci.2018.02.015.
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Marlisa, Lusi, and Sigit Purnama. "Pengembangan Multimedia Interaktif Pengenalan Salat untuk Meningkatkan Aspek Perkembangan Anak Usia Dini." JURNAL PENELITIAN 12, no. 2 (August 1, 2018): 403. http://dx.doi.org/10.21043/jp.v12i2.4142.
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<p>The aims of the reaserch was: (1) to know how the development of interactive multimedia in praying introduction; (2) to know the effectiveness of the use of interactive multimedia the introduction of prayer for aspects of child development in integrated isamic kindergarten Mutiara Banguntapan, Bantul Yogyakarta. The method that used in this research was Research and Development (R&D) R&D used for measuring the feasibility of interactive multimedia product by refering to development style of Borg & Gall through 6 stages of development, namely: (1) potential and problem; (2) data collection; (3) design product; (4) validation product; (5) revision product; (6) trials product. The result of the research showed that: (1) interactive multimedia of prayer introduction was developed based on the development prosedure Borg and Gall. The appropriateness of product based on the validation of media experts and material experts with an overall rating of 3.83 in the good category. So that, can be concluded that multimedia developed was suitable to use in the learning media of prayer introduction, then; (2) Application of multimedia interactive prayer performed on 15 child in the class A2 abu sufyan bin harist, by conducting experimental trials by looking at the effectiveness of the use of interactive multimedia introduction of pre and post prayers on aspects of child development. Average effectiveness before use interactive multimedia introduction prayer on aspects child development 36,54% and Average effectiveness after use interactive multimedia introduction prayer on aspects child development 76,66% with motoric physical development 73,33%, language 80%, cognitive 80%, social emotional 73,33%. So it can be concluded that by using interactive multimedia the introduction of prayer to aspects of development is more effective than not using interactive multimedia recognition of prayer on aspects of development.</p>
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Alesa, Mohammad. "Abu Al Wared Revolution And The Idea Of Awaited Al Sufyanii." European Scientific Journal, ESJ 13, no. 2 (January 31, 2017): 321. http://dx.doi.org/10.19044/esj.2017.v13n2p321.
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The idea of the Redeemer prevailed in most human civilizations, but in different forms. This, however, was coupled with a state of despair and the inability to change the reality. The idea was manifested in Islamic history through religious, tribal, and political determinants. Thus, it was one of the slogans of the Umayyad against the Abbasid authority to denounce their legitimacy in power. The Rebel, Abu Al Wared, used this slogan to establish the foundation of the revolution against the Abbasid power. Nevertheless, they realized its danger and took efforts to eliminate such danger before the spread of the revolution. Savior logo continued to be a way to convince the masses to revolt against authority for a long time, especially in the Abbasid era. In addition, it had a socio-economic determinant against feudal power on one hand and military power on the other hand.
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AL-Alawi, Badar bin Hilal, and Khalood bint Salim Ba Hashwan. "The Creation of the System of Heir-Apparent by Mu’awiyah bin Abu Sufian in (680 A.D) and Reactions against it." Journal of Arts and Social Sciences [JASS] 5, no. 2 (June 1, 2014): 95. http://dx.doi.org/10.24200/jass.vol5iss2pp95-109.
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The study highlights the political issue that played a major role in shaping the system of government in the Islamic state. This is the creation of the system of “heir apparent” by Mu’awiyah bin Abu Sufian, the Umayyad Caliph. The study follows a descriptive approach based on historical analysis and comparison of accounts, and then follows the reactions against that system. The findings of the study show that the system of “heir apparent” was one of the causes of bloody conflicts and violent strife experienced by the Islamic State, and was, in fact, a major cause of the fall of the Umayyad State in the East, in 132 AH / 750 AD.
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El-Shishtawy, A. M., M. G. Atwia, A. El-Gohary, and R. R. Parizek. "Impact of soil and groundwater corrosion on the Hierakonpolis Temple Town archaeological site, Wadi Abu Sufian, Idfu, Egypt." Environmental Monitoring and Assessment 185, no. 6 (October 6, 2012): 4491–511. http://dx.doi.org/10.1007/s10661-012-2884-6.
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YAJIMA, Yoichi. "Notes on the Vocabulary of 'Abd Allah Ansari's Tabaqat al-sufiya." Bulletin of the Society for Near Eastern Studies in Japan 50, no. 2 (2007): 222–35. http://dx.doi.org/10.5356/jorient.50.2_222.
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Muchlis, Muchlis. "Perkembangan Pendidikan Masa Dinasti Umayyah (41-132 H / 661-750 M)." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 5, no. 1 (July 31, 2020): 41. http://dx.doi.org/10.29300/ttjksi.v5i1.2863.
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Abstrak: Perkembangan Pendidikan Masa Dinasti Umayyah (41-132 H / 661-750 M). Artikel ini bertujuan untuk mengeksplorasi aspek pendidikan yang telah membangun peradaban di Era Umayyah. Khalifah Umayyah Ibn Abi Sufyan mengubah sistem politik yang awalnya demokratis diubah menjadi Monarchiheridetis (kerajaan turun temurun). Dalam mengendalikan pemerintahannya, Muawiyah memusatkan hampir semua perhatiannya pada masalah politik dan keamananan. Perkembangan gerakan politik dan militer yang terjadi saat ini, baik dalam upaya memperluas wilayah Islam maupun dalam menghadapi pemberontakan, menjadi pemicu pertumbuhan dan perkembangan di ranah pemikiran. Meskipun demikian, di era Dinasti Umayyah juga menghasilkan bangunan peradaban yang layak untuk dijadikan sebagai bahan studi. Di antara prestasi peradaban yaitu dari aspek pendidikan yang tumbuh dan berkembang dengan baik.Kata Kunci: Bani Umayyah, Peradaban, Pendidikan.
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Aprianif, Aprianif. "PUBERTAS PREKOKS MENURUT HUKUM ISLAM (Analisis Konsep Taklif)." Journal ISTIGHNA 2, no. 1 (January 29, 2019): 142–71. http://dx.doi.org/10.33853/istighna.v2i1.14.
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Permasalahan yang diangkat dalam penelitian ini adalah konsep taklif bagi penderita pubertas prekoks. Penelitian ini mendukung pendapat Ibn Qayyim al-Jauziyyah, Muhammad Abu Zahrah dan Subhi Mahmasani yang mengatakan bahwa perubahan dalam hukum Islam biasa terjadi. Hukum Islam bisa berubah-ubah dengan berbedanya keadaan, tempat dan waktu. Sekaligus menolak pendapat Abid Muhammad as-Sufyani dan Muhammad Muslehuddin yang mengatakan bahwa hukum Islam tidak dapat berubah-ubah. Sumber yang dipakai dalam penelitian ini adalah buku-buku yang berhubungan dengan konsep taklif, dewasa dini dan perubahan-perubahan hukum dalam hukum Islam dengan menjadikan data primernya berupa kitab I’lam al-Muwaqi'in 'an Rabbil 'Alamin karangan Ibn Qayyim al-Jauziyah. Penelitian ini merupakan penelitian kepustakaan. Pendekatan yang digunakan adalah pendekatan sosiologi hukum milik Ibn Qayyim al-Jauziyyah yang mengatakan bahwa hukum bisa berubah-ubah dengan berubahnya keadaan, waktu dan tempat.
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Marsham, A. "The Pact (amana) between Mulhringawiya ibn Abi Sufyan and lhringAmr ibn al-lhringAs (656 or 658 CE): 'Documents' and the Islamic Historical Tradition." Journal of Semitic Studies 57, no. 1 (March 20, 2012): 69–96. http://dx.doi.org/10.1093/jss/fgr034.
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Aprianif, Aprianif. "TAKLIF DEWASA DINI DALAM HUKUM ISLAM (Analisis Pubertas Prekoks dan Gifted)." Journal ISTIGHNA 1, no. 1 (January 28, 2019): 60–96. http://dx.doi.org/10.33853/istighna.v1i1.18.
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Permasalahan yang diangkat dalam penelitian ini adalah mempertanyakan hakikat taklif atau pertanggungjawaban hukum dalam hukum Islam. Kemudian dikaitkan dengan fenomena dewasa dini berupa pubertas prekoks dan gifted. Penelitian ini mendukung pendapat Ibn Qayyim al-Jauziyyah, Muhammad Abu Zahrah dan Subhi Mahmasani yang mengatakan bahwa perubahan dalam hukum Islam biasa terjadi. Hukum Islam bisa berubah-ubah dengan berbedanya keadaan, tempat dan waktu. Sekaligus penelitian ini menolak pendapat Abid Muhammad as-Sufyani dan Muhammad Muslehuddin yang mengatakan bahwa hukum Islam tidak dapat berubah-ubah. Sumber yang dipakai dalam penelitian ini adalah buku-buku yang berhubungan dengan konsep taklif, dewasa dini dan perubahan-perubahan hukum dalam hukum Islam dengan menjadikan data primernya berupa kitab I’lam al-Muwaqi'in 'an Rabbil 'Alamin karangan Ibn Qayyim al-Jauziyah. Penelitian ini merupakan penelitian kepustakaan yaitu penelitian yang mengunakan bahan-bahan kepustakaan yang ada kaitannya dengan masalah pokok penelitian ini sebagai sumbernya. Pendekatan yang digunakan adalah pendekatan sosiologi hukum milik Ibn Qayyim al-Jauziyyah yang mengatakan bahwa hukum bisa berubah-ubah dengan berubahnya keadaan, waktu dan tempat.
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Muhammad Arifin Badri. "KORELASI ANTARA PERNIKAHAN DENGAN PERDAMAIAN SOSIAL MASYARAKAT (Studi Kasus Terhadap Pernikahan Nabi Muhammad dengan Juwairiyah Binti Al Haris dan Ummu H{abibah Binti Abi Sufyan)." Al-Majaalis : Jurnal Dirasat Islamiyah 5, no. 1 (November 20, 2017): 201–31. http://dx.doi.org/10.37397/almajaalis.v5i1.80.
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Pernikahan yang secara formal mengikat dua insan, yaitu suami dan istri, adalah untuk meraih keharmonisan dan ketenangan. Namun pada kenyataannya, banyak keluarga atau rumah tangga yang kehilangan keharmonisan dan ketenangan yang sebelumnya didambakan. Mulailah muncul pertikaian dan permusuhan antara kedua pasangan suami istri karena masalah masalah KDRT misalnya, bahkan permusuhan itu merambat pada kedua pihak keluarga mereka. Pertikaian itu sering kali menjadikan kedua keluarga bahkan suku tersebut kehilangan ikatan emosional yang erat. Banyak masalah social yang sejak dahulu, sejarah hidup manusia, sering kali diwarnai oleh peperangan, baik antara perorangan, kelompok, suku bahkan negara. Padahal kedamaian dalam hidup adalah hajat setiap insan dan setiap masyarakat, salah satu kunci utama bagi terciptanya kebahagian hidup. Namun demikian, seringkali perseteruan, persaiangan apalagi hingga berujung pada peperangan, seakan memupus semuanya. Karenanya, sudah sepatutnya bila setiap insan, terlebih tokoh di setiap masyarakat dengan berbagai latar belakangnya, berperan aktif mewujudkan dan mengupayakan kembali kedamaian yang telah terenggut oleh pertikaian dan peperangan. Dengan demikian, dampak buruk pasang surut hubungan sosial antara sebagain kelompok masyarakat, dapat ditanggulangi atau diobati. Penelitian ini bertujuan untuk mengungkap bahwa pernikahan dapat dijadikan media perajut perdamaian antar kelompok kelompok yang terperangkap dalam pertikaian, yaitu dengan dua kisah pernikahan Rasulullah s}allallahu ‘alaihi wa sallam, sebagai obyek utama penelitian. Setelah meneliti kedua kasus pernikahan beliau, terbukti bahwa beliau berhasil mengembalikan kedamaian yang sempat sirna akibat peperangan. Kedua kasus tersebut bisa dijadikan pilot projek untuk merajut perdamaian di tengah masyarakat kita yang mulai terasa rapuh akibat maraknya kasus tawuran antar suku, kampung, dan perang antar penganut agama.
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Adnani, Adnani. "PENODAAN AGAMA." Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan 4, no. 1 (August 23, 2017): 60–78. http://dx.doi.org/10.32505/qadha.v4i1.176.
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Penodaan agama adalah satu tindakan melawan hukum, baik dalamIslam maupun dalam undang-undang di Indonesia, bentuk penodaan Agamadalam Islam adalah setiap menghina Allah,menghina Nabi dan menghinaIslam yang dinamakan dengan murtad dan hukum bagi orang murtad adalahhukuman mati. sebagaimana hadis rasulullah yang diriwayatkan oleh bukharidalam kitabnya Telah menceritakan kepada kami ‘Aliy bin ‘Abdillah : Telahmenceritakan kepada kami Sufyaan, dari Ayyub, dari ‘Ikrimah: hal inisebagaimana ditegaskan oleh Hadis sebagai berikut:Dari Ibnu Abbas, ia berkata,”Rasulullah bersabda, barang siapa yang mengganti agamanya , makabunuhlah dia.” (HR. Al-bukhari, Abu Dawud, Al-tirmizi,dan Annasa’i).Sedangkan bentuk penodaan dalam hukum pidana di Indonesia adalahDengan sengaja di muka umum mengeluarkan perasaan,melakukan perbuatanyang bersifat permusuhan, penyalahgunaan, penodaan terhadap suatu agamayang dianut di Indonesia dan hukum bagi penodaan Agama dalam hukum pidanadiIndnnesia adalah dipenjara selama-lamanya lima tahun. sebagaimana yangdikatakan didalam KUHP pada Pasal 156a KUHP menyatakan “Dipidanadengan pidana penjara selama-lumanya lima tahun barang siapa dengan sengajadi muka umum mengeluarkan perasaan atau melakukan perbuatan:(a)yang padapokoknya bersifat bermusuhan, penyalahgunaa atau penodaan terhadap suatuagama yang dianut di Indonesia;(b)dengan maksud agar supaya orang tidakmenganut agama apapun juga, yang bersendikan Ketuhanan Yang Maha Esa.”
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Mufid, Fathul. "PENYERAPAN DAN MOTIVASI UMAT ISLAM MENGEMBANGKAN FILSAFAT." Jurnal THEOLOGIA 27, no. 1 (October 8, 2016): 127. http://dx.doi.org/10.21580/teo.2016.27.1.921.
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Abstract: A touch of Hellenistic culture on Muslims was apparent in the first Umayyah caliph era, Mu'a>wiyah ibn Abi Sufya>n (41-60 H), who was kind to officially appoint high officers and his personal physician of the Roman scientists. At that very moment, the translation of books from Greco-Roman to Arabic had not been done, but the absorption of Greco-Roman culture was done by regular interaction or everyday conversation (social interaction). The aim of the paper is to track when the absorption of the Muslims started concerning on the Greco-Roman philosophy, because there is information that they, in first century of Hijriyah, had started copying Greek books into Arabic. According to historical data, at the time of the Umayah, the Caliph Kha>lid ibn Yazi>d had ordered a Greek scientist who lived in Alexandria to translate the Organon of Aristotle from Greek into Arabic. This paper is a literary study that particularly discusses the absorption process and the motivation of Muslims in developing a philosophy imported from the Greco-Roman, and some part of the world in general.
Abstrak: Sentuhan budaya hellenistik pada umat Islam sebenarnya sudah nampak signalnya pada perilaku khalifah pertama Bani Umayyah, Mu’āwiyah ibn Abī Sufyān (41-60 H), yang dengan penuh toleran mengangkat pejabat tinggi dan dokter pribadinya dari ilmuan Romawi. Pada waktu itu memang kegiatan penerjemahan buku-buku Yunani-Romawi ke dalam bahasa Arab belum dilakukan, tetapi penyerapan budaya Yunani-Romawi dilakukan dengan jalan pergaulan biasa atau percakapan sehari-hari (interaksi sosial). Tujuan dari tulisan ini adalah untuk melacak sejak kapan penyerapan kaum Muslimin terhadap filsafat Yunani-Romawi, sebab ada informasi bahwa mereka sejak abad pertama Hijriyah telah memulai menyalin buku-buku Yunani ke dalam bahasa Arab. Menurut data sejarah, pada zaman Bani Umayyah, yaitu Khalifah Khālid ibn Yazī d telah memerintahkan seorang ilmuan Yunani yang berdomisili di Iskandariyah untuk menerjemahkan buku Organon karya Aristoteles dari bahasa Yunani ke dalam bahasa Arab. Tulisan ini merupakan kajian literer yang membahas tentang proses penyerapan dan motivasi umat Islam mengembangkan filsafat yang diimport dari Yunani-Romawi khususnya, dan belahan dunia lain pada umumnya.
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Al-Fares, W., and J. Asfahani. "Evaluation of the leakage origin in Abu Baara earthen dam using electrical resistivity tomography, northwestern Syria." Geofísica Internacional 57, no. 4 (October 1, 2018): 223–37. http://dx.doi.org/10.22201/igeof.00167169p.2018.57.4.2102.
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Se propone un enfoque geofísico integrado para identificar las posibles zonas de fuga dentro de la roca madre de la subestructura cercana al cuerpo de la presa. Este enfoque incluye investigación geofísica basadas en la tomografía de resistividad eléctrica (ERT, por sus siglas en inglés) y datos tradicionales de sondeo VES. La obtención de datos se llevó a cabo en la presa de tierra Abu Baara, ubicada en los márgenes del sur de la llanura de Al-Ghab al noroeste de Siria; el embalse corriente abajo, y la cresta de la presa. Los resultados adquiridos se interpretaron mediante el uso de diferentes técnicas, en particular la de Pichgin y Habibullaev. En los alrededores de la presa se distinguieron tres bloques principales que distinguió las rocas subestructurales. Los depósitos aluviales se superponen a una roca de piedra caliza y un lecho rocoso con dolomita con valores de resistencia que oscilan entre 300 y 1200 m. Se identificaron varias características anómalas estructurales dentro del lecho rocoso de carbonato duro. Estas características están relacionadas de forma mínima con elementos tectónicos como fallas, fracturas o cavidades kársticas. El segundo bloque central parece estar relacionado con una estructura con fallas o hundimientos que coinciden con el valle principal. Este valle se encuentra completamente lleno de depósitos aluviales de más de 50 m de espesor. Por lo tanto, son consideradas las principales causas de los procesos de fuga de la presa. El enfoque geofísico integrado presentado y propuesto en este documento podría aplicarse fácilmente en otras represas similares que sufren problemas de fugas. Palabras clave: estudio ERT, técnica de Pichgin y Habibullaev, filtración, Abu Baara Earthdam, Siria.
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Rofiq, Ahmad Choirul. "AWAL RADIKALISME ISLAM: PENYEBAB KEMUNCULAN KHAWA." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 1 (May 1, 2014): 225. http://dx.doi.org/10.21154/al-tahrir.v14i1.69.
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<p>In Islamic history, the emergence of <em>khawarij</em> is considered to be the first seed of Islamic radicalism. Studies on this radical group cannot be separated from the period of early Islam when it emerged. As a political movement and school of theology, this group was shaped by the social and political constellations in its time. This article traces the historical root of this early radical group in Islam. Historians argue that the birth of <em>khawarij</em> was caused by political cleavage and tension upon Caliph Ali ibn Talib and Muawiya ibn Sufyan friction. However, the embryo of <em>khawarij</em> was in fact discovered during the time of the Prophet represented by Dhu al-Khuwaysirah in the course of the post Hunayn War. Various factors spurred the rise of <em>khawarij</em>, ranging from geographical factor, fanaticism, Shiffin War to provocation from Abd Allah ibn Saba’. <em>Khawarij</em> developed as one major stream in Muslim theology and broke into several extreme and radical splinter groups. The development of <em>khawarij</em> covers three phases: religious thought, political movement and political power.</p><p>Keywords: <em>khawarij</em>, developmental phase, opposition</p>
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Robinson, Chase F. "The Study of Islamic Historiography: a Progress Report." Journal of the Royal Asiatic Society 7, no. 2 (July 1997): 199–227. http://dx.doi.org/10.1017/s1356186300008841.
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Writing in the Supplement to the first edition of the Encyclopaedia of Islam in 1938, Gibb began his article on “Ta’rikh” by volunteering that the “[t]he problem of the origins of Arabic historiography is not yet finally solved.” It was an astonishing thing to write. For equipped as he was with al-Khaṭīb al-Baghdādi, Ibn al-Nadīm, Ḥajjī Khalifa, Yāqūt's Irshād, the first volume of al-Ṣafadī, with Wiüstenfeld's Die Geschichtschreiber der Araber und ihre Werke, as well as with all but Supplementband III of Brockelmann, Gibb certainly knewhow little of the early historical tradition had survived. He was very much working in the dark. It may be hard to imagine now, but of al-Balādhurī's Ansāb al-ashrāf he was probably then familiar only with Ahlwardt's slim volume, and the final volume of Ibn Sa‘d had not yet appeared. Meanwhile al-Wāqidī's Maghāzī (which he knew of), Ibn A‘tham's Futūḥ, ‘Abd al-Malik b. Ḥab7īb's Ta’rikh, ‘Umar b. Shabba's Ta’rikh al-madīna al-munauwara, Ya‘qūb b. Sufyān al-Fasawī's al-Ma‘rifa wa’l-ta’rikh, Abū Zur’a al-Dimashqī's Ta’rikh, and finally Khalifa b. Khayyāṭ's Ta’rikh and Tabaqāt (all of which he did not), remained inaccessible – and this is just to mention some third-century examples.
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Agredo-Diaz, Dayi Gilberto, Nicolas Ortiz-Godoy, Arturo Barba-Pingarrón, Jesús Rafael González-Parra, Raúl Gilberto Valdez-Navarro, and Jhon Jairo Olaya-Florez. "Efecto de la rugosidad del sustrato en las propiedades de recubrimientos de Zn-Al depositados por proyección térmica sobre fundición nodular, aceros por manufactura aditiva y ABS." Tópicos de Investigación en Ciencias de la Tierra y Materiales 7, no. 7 (October 5, 2020): 33–39. http://dx.doi.org/10.29057/aactm.v7i7.6192.
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Esta investigación presenta los resultados sobre los efectos de la deposición de una aleación de Zn-Al sobre sustratos de fundición nodular, un acero producido por manufactura aditiva y ABS. Estos recubrimientos fueron obtenidos mediante proyección térmica por flama. Se realizaron caracterizaciones de composición elemental mediante espectroscopia de emisión atómica y EDS, morfológica mediante SEM, estructural mediante DRX, de rugosidad en el sustrato con un rugosímetro Mitutoyo SJ 310 e interferometría con luz blanca, se evaluó la adhesión mediante el ensayo de pull-off. Los resultados obtenidos evidencian que los recubrimientos no sufren cambios en su estructura cristalina y composición elemental respecto al material precursor, también tienen buena homogeneidad y una buena interfaz, obteniendo un valor promedio de fuerza máxima de adherencia cercana a los 900 N para el ABS. Se encontró una relación directamente proporcional entre la rugosidad superficial generada en el sustrato con la adherencia del recubrimiento.
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Ginovart, Marta, Albert Tutusaus, and M. Teresa Mas. "Modelización basada en agentes: canibalismo microbiano." Modelling in Science Education and Learning 12, no. 2 (July 31, 2019): 5. http://dx.doi.org/10.4995/msel.2019.10975.
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<p class="p1">En un sistema biológico, las interacciones entre los organismos pueden ser interespecíficas, cuando se relacionan organismos de la comunidad de diferente especie, o intraespecíficas. Estas interacciones, que pueden ser favorables, desfavorables o indiferentes para el crecimiento, la supervivencia, y/o la reproducción de los organismos, pueden determinar el área de distribución y la situación territorial de la especie, o tener un papel esencial en la evolución temporal de las poblaciones. Amensalismo, comensalismo, depredación, mutualismo, parasitismo, competencia y canibalismo son diferentes tipos de interacciones. Éstas pueden establecerse a lo largo del tiempo y en el espacio, siendo normalmente su ámbito de actuación local por proximidad o por contacto directo. Se pueden considerar como propias de las especies o como comportamientos probables, que se pueden dar o no, según como sean las condiciones ambientales en las que se encuentren los organismos. Todo esto hace que la modelización matemática más tradicional sufra de muchas limitaciones en este contexto, tanto para el tratamiento de las discontinuidades en el espacio y el tiempo, como para las adaptaciones o cambios repentinos que pueden sufrir los organismos como respuesta a los diversos factores a los que se puedan ver expuestos. El enfoque o perspectiva de los modelos computacionales basados en agentes (ABM) puede considerarse interesante en la representación de estas interacciones. El propósito de este trabajo es mostrar cómo se puede investigar y tratar con interacciones biológicas a través de ABM. En primer lugar se presentan algunos ejemplos de ABM implementados en un entorno de programación de acceso abierto y disponible desde la web, la plataforma multiagente NetLogo. A continuación, escogida una interacción intraespecífica particular, como es el canibalismo microbiano que exhibe la bacteria Bacillus subtilis, se presenta el caso de estudio, con el desarrollo del diseño conceptual del ABM para su representación, su implementación en NetLogo, y un análisis de sensibilidad unifactorial de alguno de sus parámetros para explorar la respuesta del sistema virtual bajo distintos escenarios de simulación. El simulador obtenido será manejado en el entorno académico (su origen fue un Trabajo Final de Grado de la titulación Ingeniería de Sistemas Biológicos de la Universitat Politècnica de Catalunya), será útil tanto en la docencia como para la realización de investigaciones vinculadas con estas interacciones microbianas, abriendo expectativas para futuras aplicaciones prácticas.<span class="Apple-converted-space"> </span></p>
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García Hernández, Manuel. "La prevención y el tratamiento del dolor de espalda en la prensa generalista española." REVISTA ESPAÑOLA DE COMUNICACIÓN EN SALUD 12, no. 1 (June 25, 2021): 19. http://dx.doi.org/10.20318/recs.2021.5592.
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Introducción: Por su gran repercusión socioeconómica, el dolor de espalda representa un importante problema de salud pública. Entre las personas que lo sufren es común la búsqueda de información en internet relacionada con el dolor. Objetivos: Describir y analizar las recomendaciones que aparecen en medios generalistas españoles sobre la prevención y el tratamiento del dolor de espalda, así como evaluar sus fuentes y las explicaciones sobre el concepto de “dolor”. Metodología: Análisis de los contenidos de artículos publicados en la versión digital de El País, El Mundo, ABC y La Vanguardia. Resultados: Se encontraron un total de 56 artículos. Las recomendaciones más frecuentes son: ejercicio físico (84%), estrategias ergonómicas (64%), cambio de hábitos de vida (34%), visitar especialistas (21%), tratamientos de analgesia aguda (16%) y educación en el dolor (8%). Las fuentes prevalentes son profesionales especialistas en esta área. Las explicaciones sobre el dolor son poco frecuentes. Conclusiones: En los artículos de prensa aparecen recomendaciones que no cuentan con evidencia científica suficiente y derivan de fuentes poco fiables y desactualizadas. Es necesario que los responsables de estos artículos utilicen fuentes fiables, sean más críticos con los datos obtenidos y se aseguren de que la información ofrecida se encuentra respaldada por la evidencia científica actual.
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Cocca, Armando, José René Blanco Ornelas, Jesús Enrique Peinado Pérez, and Jesús Viciana Ramírez. "Actual, social and ideal body image in Mexican adolescents and their relation with body dissatisfaction: gender differences (Imagen corporal actual, social e ideal y su relación con el descontento corporal en adolescentes mexicanos: diferencias por género." Retos, no. 30 (May 30, 2016): 189–92. http://dx.doi.org/10.47197/retos.v0i30.50243.
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The purpose of the present study was to compare the perception of current (CBI), ideal (IBI), social body images (SBI), and body dissatisfaction (BD) by gender in Mexican primary and secondary school students. A total sample of 1,146 participants (550 girls and 596 boys) aged 11-16 participated in the study. All participants completed the Mexican computerized adaptation of the Contour Drawing Rating Scale. Results of one-way multivariate analysis of variance, followed by one-way univariate analyses of variance, showed that girls (ABI = 4.26; IBI = 3.53; SBI = 4.28; BD = 0.89) expressed a greater discrepancy between ideal and actual body shape, as well as lower scores of ideal body shape than boys (ABI = 4.28; IBI = 3.93; SBI = 4.31; BD = 0.61). However, no statistical differences were found between boys and girls in actual and social body shape. Although current and social body images are perceived in a similar way by adolescents in our sample regardless of gender, yet girls seem to be more responsive to social and environmental pressures related with body stereotype, this being reflected by a higher dissatisfaction and a thinner idealization of the body. Our findings suggest that we need to focus our attention on girls, especially in a phase of changes such as puberty, if we aim to design any intervention that could positively impact youth’s health through a proper body image.Resumen. El propósito de este estudio fue de comparar por género la percepción de la imagen corporal actual (CBI), ideal (IBI) y social (SBI), así como el descontento con el propio cuerpo (BD), en una muestra de estudiantes mexicanos de escuelas primarias y secundarias. Se seleccionó una muestra de 1.146 participantes (550 niñas y 596 niños) de entre 11 y 16 años de edad, que completaron la adaptación mexicana de la Contour Drawing Rating Scale. Los resultados de los análisis multivariados y univariados demuestran que las niñas (ABI = 4.26; IBI = 3.53; SBI = 4.28; BD = 0.89) sufren un mayor descontento corporal que los niños (ABI = 4.28; IBI = 3.93; SBI = 4.31; BD = 0.61), así como consideran que el cuerpo ideal sea mucho más delgado. No se encontraron diferencias significativas entre niños y niñas en la imagen corporal real y social. Aunque los adolescentes perciban de una manera similar su cuerpo independientemente del género, las niñas son más receptivas en lo que refiere a las presiones sociales del estereotipo corporal, reflejándose esto en un mayor descontento y en un ideal excesivamente magro de su cuerpo. Nuestros resultados sugieren la necesidad de enfocar la atención en las niñas, especialmente durante la pubertad, de cara a implementar intervenciones apropiadas que tengan un impacto real sobre la salud de los jóvenes a través de la construcción de una apropiada imagen corporal.
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Hafas, Imam. "PERNIKAHAN SIRRI DALAM PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF." Tahkim (Jurnal Peradaban dan Hukum Islam) 4, no. 1 (April 7, 2021): 41–58. http://dx.doi.org/10.29313/tahkim.v4i1.7018.
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Pernikahan adalah sebuah ikatan lahir bathin antara dua belah pihak yang mempunyai tujuan membentuk keluarga bahagia. Adapun, pernikahan yang berlaku di Indonesia adalah pernikahan yang tercatat dan sah secara hukum Islam maupun hukum positif. Namun, dalam penelitian ini yang menjadi permasalahan adalah pernihakan yang tidak tercatat sebagaimana mestinya peraturan berlaku, yaitu nikah siri yang masih kerab terjadi, baik nikah siri yang biasa atau nikah siri dalam konteks poligami. Dalam kajian ini mencoba mencari dan menjelasn tentang sebuah permasalahan yang terangkum dalam rumusan masalah, yaitu faktor apa yang melatarbelakangi terjadinya nikah siri? Dan bagaimana keduduakan nikah siri dalam perspektif hukum Islam dan hukum positif?, dengan tujuan untuk mengetahui faktor yang menjadi penyebab terjadinya nikah siri dan kedudukan nikah siri. Jenis kualitatif yang berdasar pada liberary research dan pendekatan secara normatif serta komparatif serta penggunaan sumber data yang meliputi data primer dan sekunder. Studi dokumentasi dan wawancara menjadi tehnik pengumpulan data serta menggunakan deskriptif analisis sebagai analisa data yang diperoleh dalam penelitian ini. Hasil penelitian ini menunjukkan bahwa adanya nikah siri yang terjadi karena adanya biaya pernikahan yang mahal, kendala pada masa studi, serta kurangnya pendidikan dan pemahaman tentang pernikahan, sehingga nikah siri tersebut menjadi marak terjadi dikalangan masyarakat yang ada. Marriage is a physical and spiritual bond between two parties that has the goal of forming a happy family. Meanwhile, the marriage that applies in Indonesia is a marriage that is registered and valid under Islamic law and positive law. However, in this study the problem is that marriages are not recorded as the regulations should apply, namely unregistered marriages that still occur frequently, such as regular siri marriages or unregistered marriages in the context of polygamy. The formulation of the problem in this study is to determine the position of unregistered marriage in the perspective of Islamic law and positive law. This type of qualitative uses literature study methods and normative and comparative approaches and uses data sources that include primary and secondary data. Documentation studies and interviews are data collection techniques and use descriptive analysis as an analysis of the data obtained in this study. The results of this study indicate that the existence of unregistered marriage occurs because of the high cost of marriage, constraints during the study period, as well as a lack of education and understanding of marriage, so that unregistered marriages are prevalent among the existing society. Unregistered marriage or marriage without the registration of either single marriage or because polygamy is a marriage that is not valid under positive law.Buku Akbar S. Ahmed. (2002). Rekonstruksi Sejarah Islam, Yogyakarta: Fajar Pustaka Baru.Bustami, Muhammad Said. (1995). Gerakan Pembaharuan Agama Antara Modernisme dan Tajdiduddin, Bekasi: Wacana Lajuardi.Departemen Agama RI. (2015). Al-Quran dan terjemah, Bandung:CV Darus Sunnah. Husain, Muhammad. (2003). Sejarah Hidup Muhammad. Jakarta: Tintamas. Moleong, Lexi J. (2002). Metode Penelitian Kualitatif, Bandung: PT. Remaja Rosda Karya.Murteza M. Mutahhari. (1985). Wanita dan Hak-haknya dalam Islam,Terj, Hashem, Bandnung: Pustaka. Suhali Sufyan, Muhammad. (2012). Fiqih Mawaris Praktis, Bandung: Cipta Pustaka Media Perintis. Jurnal :Arzam. (2014). Hukum Islam Sebagai Revolusioner dan Egaliter dalam Kehidupan Sosial. Islamika, Vol. 14, No. 1. Juni. 1-15.Asrizal. (2016). Peletakan Dasar-Dasar Hukum Kewarisan Islam (Tinjaun Historis atas Hukum Waris Pra dan Awal Islam). Al-Ahwal, Vol. 9, No.1. 125-137. Fauzi, Fahrul.(2020). Larangan Perkawinan Sepersusuan Ditinjau dari Perspektif Hukum Islam dan Medis. Tahkim: Jurnal Peradaban dan Hukum Islam, Vol. 3, No. 2. 39-58.Haris, Munawir. (2015). Pembaharuan atas Hukum Keluarga di Indonesia: Satu Tinjauan Sosiologis. Ulumuna, Vol. 19, No. 1. June. 137-158.Hasibuan, Nia Kurniati.(2020). Implementasi Hukum Waris pada Masyarakat Adat Mandailing Perantauan (Studi pada Pardomuan Muslim Sumatera Utara Kota Palangka Raya). Tahkim: Jurnal Peradaban dan Hukum Islam, Vol. 3, No. 2, 115-130.Hermawan, A. Hendri dkk. (2018). Kewenangan dan Kedudukan Perempuan dalam Perspektif Gender: Suatu Analisis Tinjauan Historis. Marwah, Vol. 17, No. 1. 43-62.Kamadi, Dahar. (2013). Rustam. Kesetaraan laki-laki dan perempuan dalam Hukum Perkawinan Islam. Sawwa, Vol. 8, No. 2, April. 363-383.Rahim Amin, Abd. (2012). Hukum Islam dan Transformasi Sosial Masyarakat Jahiliyyah: (Studi Historis tentang Karakter Egaliter Hukum Islam). Jurnal Hukum Diktum, Vol. 10, No. 1. 2-10.Romziyana,Luthviyah. (2014).Pandangan al-Qur’an Tentang Makna jahiliyah Perspektif Semantik.Mutawatir: Jurnal Keilmuan Tafsir Hadis, Vol. 4, No. 1,118-138.Wahyuni, Sri. (2013). PembaharuanHukum Keluarga Islam di Negara-Negara Muslim. Al-ahwal, Vol. 6, No. 2. 211-219.Zuhra, Fatimah. (2013). Relasi Suami dan Istri dalam Keluarga Muslim Menurut Konsep Al-Quran. Analytica Islamimica, Vol. 2, No. 1.178-192.WebAbu Hapsin, “Islam dan Budaya Lokal: Ketegangan antara Problem Pendekatan dan Kearifan Lokal Masyarakat Jawa”, dalam http//www/kemenag,go.idacis1 filedokumene2AbuHapsin.pdf.Zainal, Asliah, Egaliter Laki-laki dan Perempuan dalam Keluarga Islam: Antara Idealis dan Realitas. STAIN Sultan Qaimudddin Kendari dalam da.ristekdikti.go.
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Manan, Nuraini A. "Kemajuan dan Kemunduran Peradaban Islam di Eropa (711M-1492M)." Jurnal Adabiya 21, no. 1 (July 17, 2020): 54. http://dx.doi.org/10.22373/adabiya.v21i1.6454.
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Spain is more commonly known as Andalusia, the Andalusia comes from the word Vandalusia, which means the country of the Vandals, because the southern part of the Peninsula was once ruled by the Vandals before they were defeated by Western Gothia in the fifth century. This area was ruled by Islam after the rulers of The Umayyah seized the peninsula's land from the West Gothies during the time of the Caliph Al-Walid ibn Abdul Malik. Islam entered Spain (Cordoba) in 93 AH (711 AD) through the North African route under the leadership of Tariq bin Ziyad who led the Islamic army to conquer Andalusia. Before the conquest of Spain, Muslims had taken control of North Africa and made it one of the provinces from the Umayyad Dynasty. Full control of North Africa took place in the days of Caliph Abdul Malik (685-705 AD). Conquest of the North African region first defeated until becoming one of the provinces of the Umayyad Caliph spent 53 years, starting from 30 H (Muawiyah ibn Abi Sufyan's reign) to 83 H (al-Walid's period). Before being defeated and then ruled by Islam, in this region there were sacs which became the basis of the power of the Roman Empire, namely the Gothic Kingdom. In the process of conquering Spain there were three Islamic heroes who could be said to be the most effective in leading units of troops there. They are Tharif ibn Malik, Tariq ibn Ziyad, and Musa ibn Nushair. Subsequent territorial expansion emerged during the reign of Caliph Umar ibn Abdil Aziz in the year 99 AH/717 AD, with the aim of controlling the area around the Pyrenian mountains and South France. The second largest invasion of the Muslims, whose movement began at the beginning of the 8th century AD, has reached all of Spain and reached far to Central France and important parts of Italy. The victories achieved by Muslims appear so easy. It cannot be separated from the existence of external and internal factors. During the conquest of Spain by Muslims, the social, political and economic conditions of this country were in a sad state. Politically, the Spanish region was torn apart and divided into several small countries. At the same time, the Gothic rulers were intolerant of the religious beliefs adopted by the rulers, namely the Monophysites, especially those who adhered to other religions, Jews. Adherents of Judaism, the largest part of the Spanish population, were forced to be baptized to Christianity. Those who are unwilling brutally tortured and killed. The people are divided into the class system, so that the situation is filled with poverty, oppression, and the absence of equality. In such situations, the oppressed await the arrival of the liberator and the liberator was from Muslims. Warrior figures and Islamic soldiers who were involved in the conquest of Spain are strong figures, their soldiers are compact, united, and full of confidence. They are also capable, courageous, and resilient in facing every problem. Equally important are the teachings of Islam shown by the Islamic soldiers, like tolerance, brotherhood, and help each other. The attitude of tolerance of religion and brotherhood contained in the personalities of the Muslims caused the Spanish population to welcome the presence of Islam there. Since the first time Islam entered in the land of Spain until the collapse of the last Islamic empire was about seven and half centuries, Islam played a big role, both in fields of intellectual progress (philosophy, science, fiqh, music and art, language and literature) and the splendor of physical buildings (Cordova and Granada). The long history passed by Muslims in Spain can be divided into six periods. Spanish Muslims reached the peak of progress and glory rivaled the glory of the Abbasid sovereignty in Baghdad. Abdurrahman Al-Nasir founded the Cordova University. He preceded Al-Azhar Cairo and Baghdad Nizhamiyah.
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Sparks, J., Z. Wallace, A. Seet, M. Gianfrancesco, Z. Izadi, K. Hyrich, A. Strangfeld, et al. "OP0006 ASSOCIATIONS OF BASELINE USE OF BIOLOGIC OR TARGETED SYNTHETIC DMARDS WITH COVID-19 SEVERITY IN RHEUMATOID ARTHRITIS: RESULTS FROM THE COVID-19 GLOBAL RHEUMATOLOGY ALLIANCE." Annals of the Rheumatic Diseases 80, Suppl 1 (May 19, 2021): 2.1–4. http://dx.doi.org/10.1136/annrheumdis-2021-eular.1632.
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Background:Targeted DMARDs may dampen the inflammatory response in COVID-19, perhaps leading to a less severe clinical course. However, some DMARD targets may impair viral immune defenses. Due to sample size limitations, previous studies of DMARD use and COVID-19 outcomes have combined several heterogeneous rheumatic diseases and medications, investigating a single outcome (e.g., hospitalization).Objectives:To investigate the associations of baseline use of biologic or targeted synthetic (b/ts) DMARDs with a range of poor COVID-19 outcomes in rheumatoid arthritis (RA).Methods:We analyzed voluntarily reported cases of COVID-19 in patients with rheumatic diseases in the COVID-19 Global Rheumatology Alliance physician registry (March 12, 2020 - January 6, 2021). We investigated RA treated with b/tsDMARD at the clinical onset of COVID-19 (baseline): abatacept (ABA), rituximab (RTX), Janus kinase inhibitors (JAK), interleukin-6 inhibitors (IL6i), or tumor necrosis factor inhibitors (TNFi). The outcome was an ordinal scale (1-4) for COVID-19 severity: 1) no hospitalization, 2) hospitalization without oxygen need, 3) hospitalization with any oxygen need or ventilation, or 4) death. Baseline covariates including age, sex, smoking, obesity, comorbidities (e.g., cardiovascular disease, cancer, interstitial lung disease [ILD]), concomitant non-biologic DMARD use, glucocorticoid use/dose, RA disease activity, country, and calendar time were used to estimate propensity scores (PS) for b/tsDMARD. The primary analysis used PS matching to compare each drug class to TNFi. Ordinal logistic regression estimated ORs for the COVID-19 severity outcome. In a sensitivity analysis, we used traditional multivariable ordinal logistic regression adjusting for covariates without matching.Results:Of the 1,673 patients with RA on b/tsDMARDs at the onset of COVID-19, (mean age 56.7 years, 79.6% female) there were n=154 on ABA, n=224 on RTX, n=306 on JAK, n=180 on IL6i, and n=809 on TNFi. Overall, 498 (34.3%) were hospitalized and 112 (6.7%) died. Among all patients, 353 (25.3%) were ever smokers, 197 (11.8%) were obese, 462 (27.6%) were on glucocorticoids, 1,002 (59.8%) were on concomitant DMARDs, and 299 (21.7%) had moderate/high RA disease activity. RTX users were more likely than TNFi users to have ILD (11.6% vs. 1.7%) and history of cancer (7.1% vs. 2.0%); JAK users were more likely than TNFi users to be obese (17.3% vs. 9.0%). After propensity score matching, RTX was strongly associated with greater odds of having a worse outcome compared to TNFi (OR 3.80, 95% CI 2.47, 5.85; Figure). Among RTX users, 42 (18.8%) died compared to 27 (3.3%) of TNFi users (Table). JAK use was also associated with greater odds of having a worse COVID-19 severity (OR 1.52, 95%CI 1.02, 2.28). ABA or IL6i use were not associated with COVID-19 severity compared to TNFi. Results were similar in the sensitivity analysis and after excluding cancer or ILD.Table 1.Frequencies for the ordinal COVID-19 severity outcome for patients with RA on biologic or targeted synthetic DMARDs (n=1673).COVID-19 outcomes by severity scale (n,%)ABAn=154RTXn=224JAKn=306IL6in=180TNFi n=8091)Not hospitalized113 (73.3%)121 (54.0%)220 (71.9%)150 (83.3%)666 (82.3%)2)Hospitalization without oxygenation10 (6.5%)14 (6.2%)11 (3.6%)9 (5.0%)53 (6.5%)3)Hospitalization with any oxygenation or ventilation16 (10.4%)47 (21.0%)52 (17.0%)16 (8.9%)63 (7.8%)4)Death15 (9.7%)42 (18.8%)23 (7.5%)5 (2.8%)27 (3.3%)Conclusion:In this large global registry of patients with RA and COVID-19, baseline use of RTX or JAK was associated with worse severity of COVID-19 compared to TNFi use. The very elevated odds for poor COVID-19 outcomes in RTX users highlights the urgent need for risk-mitigation strategies, such as the optimal timing of vaccination. The novel association of JAK with poor COVID-19 outcomes requires replication.Acknowledgements:The views expressed here are those of the authors and participating members of the COVID-19 Global Rheumatology Alliance and do not necessarily represent the views of the ACR, EULAR, the UK National Health Service, the National Institute for Health Research, the UK Department of Health, or any other organization.Disclosure of Interests:Jeffrey Sparks Consultant of: Bristol-Myers Squibb, Gilead, Inova, Janssen, and Optum, unrelated to this work, Grant/research support from: Amgen and Bristol-Myers Squibb, unrelated to this work, Zachary Wallace Consultant of: Viela Bio and MedPace, outside the submitted work., Grant/research support from: Bristol-Myers Squibb and Principia/Sanofi, Andrea Seet: None declared, Milena Gianfrancesco: None declared, Zara Izadi: None declared, Kimme Hyrich Speakers bureau: Abbvie unrelated to this study, Grant/research support from: BMS, UCB, and Pfizer, all unrelated to this study, Anja Strangfeld Paid instructor for: AbbVie, MSD, Roche, BMS, Pfizer, outside the submitted work, Grant/research support from: grants from a consortium of 13 companies (among them AbbVie, BMS, Celltrion, Fresenius Kabi, Lilly, Mylan, Hexal, MSD, Pfizer, Roche, Samsung, Sanofi-Aventis, and UCB) supporting the German RABBIT register, outside the submitted work, Laure Gossec Consultant of: Abbvie, Biogen, Celgene, Janssen, Lilly, Novartis, Pfizer, Sanofi-Aventis, UCB, unrelated to this study, Grant/research support from: Lilly, Mylan, Pfizer, all unrelated to this study, Loreto Carmona: None declared, Elsa Mateus Grant/research support from: grants from Abbvie, Novartis, Janssen-Cilag, Lilly Portugal, Sanofi, Grünenthal S.A., MSD, Celgene, Medac, Pharmakern, GAfPA; grants and non-financial support from Pfizer, outside the submitted work, Saskia Lawson-Tovey: None declared, Laura Trupin: None declared, Stephanie Rush: None declared, Gabriela Schmajuk: None declared, Patti Katz: None declared, Lindsay Jacobsohn: None declared, Samar Al Emadi: None declared, Leanna Wise: None declared, Emily Gilbert: None declared, Ali Duarte-Garcia: None declared, Maria Valenzuela-Almada: None declared, Tiffany Hsu: None declared, Kristin D’Silva: None declared, Naomi Serling-Boyd: None declared, Philippe Dieudé Consultant of: Boerhinger Ingelheim, Bristol-Myers Squibb, Lilly, Sanofi, Pfizer, Chugai, Roche, Janssen unrelated to this work, Grant/research support from: Bristol-Myers Squibb, Chugaii, Pfizer, unrelated to this work, Elena Nikiphorou: None declared, Vanessa Kronzer: None declared, Namrata Singh: None declared, Manuel F. Ugarte-Gil Grant/research support from: Janssen and Pfizer, Beth Wallace: None declared, Akpabio Akpabio: None declared, Ranjeny Thomas: None declared, Suleman Bhana Consultant of: AbbVie, Horizon, Novartis, and Pfizer (all <$10,000) unrelated to this work, Wendy Costello: None declared, Rebecca Grainger Speakers bureau: Abbvie, Janssen, Novartis, Pfizer, Cornerstones, Jonathan Hausmann Consultant of: Novartis, Sobi, Biogen, all unrelated to this work (<$10,000), Jean Liew Grant/research support from: Yes, I have received research funding from Pfizer outside the submitted work., Emily Sirotich Grant/research support from: Board Member of the Canadian Arthritis Patient Alliance, a patient run, volunteer based organization whose activities are largely supported by independent grants from pharmaceutical companies, Paul Sufka: None declared, Philip Robinson Speakers bureau: Abbvie, Eli Lilly, Janssen, Novartis, Pfizer and UCB (all < $10,000), Consultant of: Abbvie, Eli Lilly, Janssen, Novartis, Pfizer and UCB (all < $10,000), Pedro Machado Speakers bureau: Yes, I have received consulting/speaker’s fees from Abbvie, BMS, Celgene, Eli Lilly, Janssen, MSD, Novartis, Pfizer, Roche and UCB, all unrelated to this study (all < $10,000)., Consultant of: Yes, I have received consulting/speaker’s fees from Abbvie, BMS, Celgene, Eli Lilly, Janssen, MSD, Novartis, Pfizer, Roche and UCB, all unrelated to this study (all < $10,000)., Jinoos Yazdany Consultant of: Eli Lilly and AstraZeneca unrelated to this project
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Ridho, Muh Makhrus Ali. "MANHAJ TAFSIR SUFYAN AL-THAWRY (Dari Madzhab, Muqorin sampai Tartib Ayat)." Akademika 13, no. 02 (June 11, 2020). http://dx.doi.org/10.30736/adk.v13i02.126.
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Abstrak: The author of the book tafsir sufyan al-Thawry is Abū `Abdullāh Sufyān ibn Sa`īd ibnu Masrūq al-Thawry al-Kūfī and also called Abu‘ Abd Allah al-Thawry. The interpretation methodology tafsir sufyan al-Thawry in terms of sources of interpretation, interpretation of Sufyan al-Thawry is included in the category of bi al-ma'thur / bi al-manqul / bi al-riwayah, the source of interpretation is taken from the history of the companions of the Prophet. While in terms of the explanation, the method of interpretation Sufyan al-Thawry falls into the category of muqarin method. While in terms of the extent of the explanation, the interpretation of Sufyan al-Thawry belongs to the interpretation which uses the ijmali interpretation method. While in terms of the objectives and order of the interpreted verse, the interpretation of Sufyan al-Thawry falls into the category of interpretation using the tahlili method, because Imam Sufyan al-Thawry interprets the verse in accordance with the order of the Ottoman Manuscripts beginning with al-Fatihah until the letter an-Nass. Regarding al-ittijah / al-naz'ah or the tendency of Sufyan al-Thawry interpretation written by Imam Sufyan al-Thawry, the writer classifies this interpretation in the category of interpretation which has al-ittijah lughawi / adaby and fiqh.Keywords: Methodology, tafsir, sufyan al-Thawry
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Maulida, Camelia. "SEJARAH MATA UANG MASA KEPEMIMPINAN MUAWIYAH BIN ABU SUFYAN." Jurnal Tamaddun : Jurnal Sejarah dan Kebudayaan Islam 8, no. 1 (April 29, 2020). http://dx.doi.org/10.24235/tamaddun.v8i1.6169.
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Xiao, Hong, Tieguan Wang, Meijun Li, Dingsheng Cheng, and Zhe Yang. "Organic geochemical heterogeneity of the Cretaceous Abu Gabra Formation and reassessment of oil sources in the Sufyan sub-basin, Sudan." Organic Geochemistry, August 2021, 104301. http://dx.doi.org/10.1016/j.orggeochem.2021.104301.
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Alesa, Mohammad. "Abu Al Wared Revolution And The Idea Of Awaited Al Sufyanii." European Scientific Journal 13, no. 3 (January 31, 2017). http://dx.doi.org/10.19044/esj.2016.v13n2p321.
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Brata, Yat Rospia. "Perang Shifin." Jurnal Artefak 3, no. 1 (June 5, 2017). http://dx.doi.org/10.25157/ja.v3i1.304.
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Penilitian ini bertujuan untuk mengetahui latar belakang terjadinya Perang Shifin, proses terjadinya Perang Shifin, dan akibat yang ditimbulkan dari adanya Perang Shiffin. Metode yang digunakan adalah metode historis yang meliputi heuristik (pengumpulan data), kritik (pengujian), interpretasi (penafsiran), dan historiografi (penulisan karya ilmiah). Teknik pengumpulan data yang dugunakan dalam penelitian ini adalah studi kepustakaan. Studi ini dilakukan melalui pengumpulan data dengan mempelajari sumber-sumber pustaka yang dapat digunakan sebagai bahan dasar untuk membahas, memahami, dan menunjang terhadap penelitian. Perang Shifin merupakan peperangan antara pihak Ali bin Abi Thalib dan Muawiyah bin Abi Sufyan. Diawali ketika khalifah Ali bin Abi Thalib meminta Muawiyah meletakan jabatan gubernurnya, namun Muawiyah menolaknya, bahkan secara terang-terangan menentang Ali bin Abi Thalib. Penolakan Muawiyah bin Abi Sufyan untuk meletakan jabatan gubernurnya, hal ini memaksa Ali untuk bertindak melawan Muawiyah bin Abi Sofyan. Maka terjadilah pertempuran antara pihak Ali melawan Muawiyah di kota tua Shifin dekat Sungai Eufrat, pada tahun 37 H. Dalam peperangan ini sebenarnya pasukan Muawiyah telah terdesak kalah dengan 7000 pasukannya terbunuh, dan menyebabkan mereka mengangkat Al Quran sebagai tanda damai dengan cara Tahkim. Adanya Perang Shifin yang diakhiri dengan peristiwa Tahkim yaitu perselisihan yang diselsaikan oleh dua orang penengah sebagai pengadil, namun tidak menyelesaikan masalah, kecuali menegaskan bahwa gubernur yang makar itu mempunyai kedudukan yang setingkat dengan khalifah, dan menyebabkan lahirnya golongan Khawarij, yaitu golongan yang keluar dari barisan Ali.Kata kunci: Perang Shifin dan Tahkim
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"Reunión del Consejo de Delegados (Budapest, 28–30 de noviembre de 1991): I. La ceremonia de apertura." Revista Internacional de la Cruz Roja 17, no. 109 (February 1992): 15–22. http://dx.doi.org/10.1017/s0250569x00001734.
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El 28 de noviembre, abrió las sesiones el doctor Ahmed Abu-Goura, presidente de la Comisión Permanente de la Cruz Roja y de la Media Luna Roja quien, tras recordar la lamentable pero inevitable decisión de aplazar la XXVI Conferencia Internacional de la Cruz Roja y de la Media Luna Roja, declaró que el Movimiento debe proseguir más que nunca su misión humanitaria, ya que millones de personas sufren y mueren a causa de la violencia, de la miseria y del hambre, mientras se siguen fabricando y utilizando armas aterradoras y más de 30 conflictos armados causan hoy estragos en el mundo.El señor Abu-Goura expresó como conclusión su esperanza de que el Movimiento se apoye en la juventud, a fin de perpetuar, en ese contexto amenazador, los principios e ideales de la Cruz Roja y de la Media Luna Roja en pro de la paz.Tras la lectura solemne de los Principios Fundamentales de la Cruz Roja y de la Media Luna Roja por una representante de la Cruz Roja del país anfitrión, el Consejo de Delegados eligió como presidente al señor Rezso Sztuchlik, presidente del Comité Ejecutivo y secretario general de la Cruz Roja Húngara, quien evocó el difícil reto que es para el Movimiento, al final del siglo XX, la voluntad de mejorar y desarrollar la acción humanitaria en un mundo cada vez más politizado.
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"PEMERINTAHAN ALI BIN ABI THALIB DAN PERMULAAN KONFLIK UMAT ISLAM: PERISTIWA TAHKIM." JUNE 1, no. 1 (April 3, 2020): 33–48. http://dx.doi.org/10.47625/fitua.v1i1.227.
Full textAbstract:
This article intends to review how the history of the government of Ali bin Abhi Talib's friends who later got a rebellion from the community at that time. This is inseparable from the aftermath of the policies taken by Ali ibn Abhi Talib who was considered so rash because he dared to bring down officials who were appointed by Uthman ibn Affan's friends before his supporters officially pledged Ali as Khalifah. Moreover, efforts to demand the death of Uthman by his family are like Aisha, Talha, and Zubair, which was then used by Muawiyah ibn Abu Suffyan as an opportunity to bring down Ali ibn Abhi Talib. So the polemic gave birth to the Jamal war, the Siffin war, and the legendary events of Tahkim. Amr's cunning diplomatic power then lowered Ali as Caliph and raised Muawiyah as the official Caliph. The emergence of Khawarij as a rebel who intends to kill Ali, Muawiyah and Amr increasingly adds suspicion to the Muawiyah camp. Considering that only Ali was killed by the Khawarij, while Amr and Muawiyah survived. Ali's death also started a new chapter of the emergence of the Umayyad dynasty.