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Journal articles on the topic 'Abul kalam'
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1
Ilmiyah, Dakhirotul. "Tuhan dalam Buku Basic Concept of the Qur'an Karya Abul Kalam Azad." Mutawatir : Jurnal Keilmuan Tafsir Hadith 8, no. 2 (December 15, 2018): 346–57. http://dx.doi.org/10.15642/mutawatir.2018.8.2.346-357.
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This paper examines the concept of God according to Abul Kalam Azad as it is expressed textually in his book Basic Concept of the Quran. It further elaborates on how does Abul Kalam Azad understands the concept of Divinity and how does he construct it as a basic value of human life. He argues that the One was the very first of human belief in God. It was later that the initial belief in God took a retrogressive turn, where the common people attempt to bodying the Almighty Being into some attributes for the sake of analogy of their own qualities. This idea suggests that Azad was of the scholars who hold that the archeology of human belief in the divinity of God is originated from the belief in the One. Azad has also argued that both verses of QS. 10: 19 and QS. 2: 213, which literally refers to “one single community”, alluded to refer as “one religion”, which means “One God.” This type of language game played by Azad has significantly contributed to favor his idea on monotheism and the Oneness of God.
Keywords: Abul Kalam Azad, Theology, God, Monotheism.
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Rocher, Ludo, Ian Henderson Douglas, Gail Minault, and Christian W. Troll. "Abul Kalam Azad: An Intellectual and Religious Biography." Journal of the American Oriental Society 110, no. 1 (January 1990): 173. http://dx.doi.org/10.2307/603989.
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Mustafa, Faisal. "Letters of Maulana Abul Kalam Azad: A bibliometric analysis." Gyankosh- The Journal of Library and Information Management 7, no. 1 (2016): 15. http://dx.doi.org/10.5958/2249-3182.2016.00003.4.
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Stepanyants, M. T. "IN REFUTATION OF STEREOTYPES: ABUL KALAM AZAD (1888–1958)." Islam in the modern world 14, no. 3 (October 2, 2018): 47–56. http://dx.doi.org/10.22311/2074-1529-2018-14-3-47-56.
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A convincing refutation of stereotypes about Islam as a religion of implacably hostility to the adherents of other faiths serves as an example of life, activity, and evolution of thinking that was demonstrated by an outstanding political leader of the Indian national liberation movement Abul Kalam Azad (1888-1958). Initially he was an ardent follower of Aligarh movement which stood for Muslim education and their cooperation with the colonial authorities. From 1911 to 1916 Azad is an active promoter of Muslim nationalism, Caliphate movement. From 1920 until the end of life Azad was a tough critic of the separatist Muslim nationalism, one of the most prominent leaders of the Indian National Congress Party, Minister of education of secular Republic of India. History of Azad’s personal evolution convincingly testifi es to the dynamic nature of Islamic teaching which calls for renunciation of dogmatic views and maintaining the constant desire to discover the deep world outlook meanings
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Dey, Amit. "Dara Shukoh, Abul Kalam Azad and Eclectic Traditions in India." Societal Studies 5, no. 3 (2013): 721–33. http://dx.doi.org/10.13165/sms-13-5-3-03.
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Habib, S. Irfan. "Maulana Abul Kalam Azad and His Ideas about the National Education System." Contemporary Education Dialogue 12, no. 2 (July 2015): 238–57. http://dx.doi.org/10.1177/0973184915581920.
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Dar, Owais Manzoor. "Mediating Islam and Modernity: Sir Syed, Iqbal, and Azad." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 128–31. http://dx.doi.org/10.35632/ajiss.v36i4.667.
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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifests in different forms, whether regarding nationalism or secularism, rationality or progressive politics. A plethora of mostly apologetic literature has been produced on the question. A recent addition to this literature is Parray’s Mediating Islam and Modernity.
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Dar, Owais Manzoor. "Mediating Islam and Modernity." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 128–31. http://dx.doi.org/10.35632/ajis.v36i4.667.
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The question of Islam’s compatibility with modernity (and other interrelated aspects like democracy, rationality, nationalism, etc.) has been debated for more than two centuries. In the Subcontinent, this debate started with British imperialism (the so-called British Raj, 1857-1947). Scholars like Chirag Ali (d. 1895), Sir Syed Ahmad Khan (d. 1898), Allama Iqbal (d. 1938), Abul Kalam Azad (d. 1958), Shibli Numani (d. 1914), Mumtaz Ali (d. 1974), Syed Mawdudi (d. 1979), Amin Ihsan Islahi (d. 1997), and Abul Hassan Ali Nadwi (d. 1999) offered various critical responses. The debate still manifests in different forms, whether regarding nationalism or secularism, rationality or progressive politics. A plethora of mostly apologetic literature has been produced on the question. A recent addition to this literature is Parray’s Mediating Islam and Modernity.
To download full review, click on PDF.
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Rehman, Mohammad. "Nation as a Neo-Idol: Muslim Political Theology and the Critique of Secular Nationalism in Modern South Asia." Religions 9, no. 11 (November 13, 2018): 355. http://dx.doi.org/10.3390/rel9110355.
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Modern perspectives on nationalism tend to privilege structuralist readings which approach nationalism as entailing economic and political restructuring, thereby overlooking the necessary role of human factors in the functioning of nationalism. Religious opposition to secular nationalism is then condemned as backward, reactionary, fundamentalist, or ideological. However, a different understanding of nationalism is uncovered when the role of human factors in nationalism are scrutinized. Toward discerning the role of human factors in nationalism and its relation to religion in general, I turn to Liah Greenfeld’s analysis of social psychology of nationalism as a secular ideology. In exploring the effects of nationalist ideology on religion, I return to the earliest Muslim debates on nationalism in South Asia between two critics of nationalism, Muhammad Iqbal and Abu’l A’laa Mawdudi, and their opponents, Abul Kalam Azad and Husayn Ahmad Madani.
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Alvi, Hayat. "The Islamic Principles of Social Justice: Maulana Abul Kalam Azad and Nonviolent Civil Disobedience." Contemporary Review of the Middle East 2, no. 1-2 (March 2015): 14–30. http://dx.doi.org/10.1177/2347798915577716.
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The idea of nonviolent civil disobedience is to act against injustice and unjust laws. This has been Mahatma Gandhi’s motivation, as well as Maulana Abul Kalam Azad’s. For an Islamic religious authority of Maulana Azad’s stature and caliber to embrace nonviolent activism for the sake of social justice, it is a significant change in the course of action in Islam against oppression. The concepts of justice/injustice, oppression, and social justice need to be examined in historical context, beginning with early Islamic history, followed by the period of British colonial rule and the Indian struggle against it as led by Mahatma Gandhi and Maulana Azad. This article analyzes the principles of Maulana Azad in the struggle against injustice, and how that compares to the principles and practices of Islamic militancy and jihadism. The latter are viewed as illegitimate, while Maulana Azad’s Islamic credentials render his acceptance of nonviolent civil disobedience as far more legitimate.
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Ummi, Za'im Kholilatul. "Tuhan dalam Basic Concept of the Quran: Pembacaan atas Pemikiran Maulana Abul Kalam Azad." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 9, no. 2 (December 30, 2020): 275. http://dx.doi.org/10.29300/jpkth.v9i2.3270.
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Studying aspects of God in religion is an important thing that must be understood. Studying the concept of God in a religion can lead people to understand religion and about values as a guide for human life. Explanation of God has experienced a long journey, is Maulana Abul Kalam Azad, a modern Islamic thinker from India, one of those who tried to explore the meaning of God. Coming from a very conservative family, Azad then tried to break away from that thinking towards modern thinking. This influenced Azad in his thinking and produced a new view of God in his interpretation, Tarjuman al-Qur'an. In this paper we will discuss the meaning of God in Surah al-Fatihah which according to Azad in it is the main content of the Koran, in the book Basic Concept of the Quran, a summary book Tarjuman al-Qur'an Azad about the interpretation of Surah al-Fatihah. The meaning of God carried out by Azad was found in his interpretation of Surah al-Fatihah with the conclusion that God has three distinct but interrelated attributes namely rububiyyah, rahmah, and ‘are. Azad's reading of the Qur'an was carried out using a textual-theological approach and a comparative approach to religion.
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Willis, John. "Debating the Caliphate: Islam and Nation in the Work of Rashid Rida and Abul Kalam Azad." International History Review 32, no. 4 (December 2010): 711–32. http://dx.doi.org/10.1080/07075332.2010.534609.
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BOSE, NEILESH. "Purba Pakistan Zindabad: Bengali Visions of Pakistan, 1940–1947." Modern Asian Studies 48, no. 1 (March 14, 2013): 1–36. http://dx.doi.org/10.1017/s0026749x12000315.
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AbstractThis paper details the history of the concept of Pakistan as debated by Bengali intellectuals and literary critics from 1940–1947. Historians of late colonial South Asia and analysts of Pakistan have focused on the Punjab along with colonial Indian ‘Muslim minority’ provinces and their spokesmen like Muhammed Ali Jinnah, to the exclusion of the cultural and intellectual aspects of Bengali conceptions of the Pakistan idea. When Bengal has come into focus, the spotlight has centred on politicians like Fazlul Huq or Hassan Shahid Suhrawardy. This paper aims to provide a corrective to this lacuna by analyzing Bengali Muslim conceptualizations of the idea of Pakistan. Bengali Muslim thinkers, such as Abul Mansur Ahmed, Abul Kalam Shamsuddin, and Farrukh Ahmed, blended concepts of Pakistan inside locally grounded histories of the Bengali language and literature and worked within disciplines of geography and political economy. Many Bengali Muslim writers from 1940 to 1947 creatively integrated concepts of Pakistan in poetry, updating an older Bengali literary tradition begun in earlier generations. Through a discussion of the social history of its emergence along with the role of geography, political thought, and poetry, this paper discusses the significance of ‘Pak-Bangla’ cultural nationalism within late colonial South Asian history.
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Gepalov, Alexander. "RELIGIOUS AND PHILOSOPHIC VIEWS OF THE PROMINENT FIGURE OF THE INDIAN LIBERATION MOVEMENT MAULANA ABUL KALAM AZAD." Гуманитарные и юридические исследования, no. 4 (2020): 35–40. http://dx.doi.org/10.37493/2409-1030.2020.4.5.
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Toipah, Toipah. "TAFSIR AL-QUR’AN ATAS PROBLEMATIKA LINTAS AGAMA: KAJIAN ATAS TAFSIR TARJUMAN AL-QUR’AN KARYA MAWLANA ABUL KALAM AZAD." QOF 1, no. 1 (June 15, 2017): 65–77. http://dx.doi.org/10.30762/qof.v1i1.930.
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This article discusses the book of tafsir, Tarjuman al-Qur'an, by Mawlana Abul Kalam Azad (W. 1958 AD). Azad is one of the commentator (of the Qur’an) and politicians who were born in the minority in India, where India is a predominantly Hindu country. In this case, Azad wants Islam and Hinduism to co-exist. Azad thought is considered controversial because the Islamic reformers in India, we can call Sayyid Ahmad Khan who crave a separate country that became a home for Muslims. Azad has an offer of interpretation that is different from other commentators of his time related to the unity of religions. From here the authors formulate some problems. First, how is the anatomy of the Tarjuman al-Qur'an and what the methodology used by Azad in his interpretation ?. Secondly, what does Azad offer to the multicultural problems of religion ?. To answer that question, the writer uses approach of comparative study between book of interpretation. The method used in writing this article is descriptive-comparative. In his interpretation, Azad is not only interpreting a single conviction, but rather a variety of beliefs, such as the concept of al-din and illah. He interprets the Qur'an by emphasizing the unity of religion that he thinks. The interpretation is of course based on the context that colored him at the time of compilation of the interpretation.
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JALAL, AYESHA. "STRIKING A JUST BALANCE: MAULANA AZAD AS A THEORIST OF TRANS-NATIONAL JIHAD." Modern Intellectual History 4, no. 1 (March 8, 2007): 95–107. http://dx.doi.org/10.1017/s1479244306001065.
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This article probes the link between anti-colonial nationalist thought and a theory of jihad in early twentieth-century India. An emotive affinity to the ummah was never a barrier to Muslims identifying with patriotic sentiments in their own homelands. It was in the context of the aggressive expansion of European power and the ensuing erosion of Muslim sovereignty that the classical doctrine of jihad was refashioned to legitimize modern anti-colonial struggles. The focus of this essay is on the thought and politics of Maulana Abul Kalam Azad. A major theoretician of Islamic law and ethics, Azad was the most prominent Muslim leader of the Indian National Congress in pre-independence India. He is best remembered in retrospectively constructed statist narratives as a “secular nationalist”, who served as education minister in Jawaharlal Nehru's post-independence cabinet. Yet during the decade of the First World War he was perhaps the most celebrated theorist of a trans-national jihad.
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Nasir, Rosina. "Contradictions in the Khilafat Movement & Transformations in Abul Kalam Azad: A Historical Analysis of Muslim Politics in British India – 1912–1947." Journal of Muslim Minority Affairs 40, no. 2 (April 2, 2020): 255–70. http://dx.doi.org/10.1080/13602004.2020.1783768.
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Palaver, Wolfgang. "Collective Identity and Christianity: Europe between Nationalism and an Open Patriotism." Religions 12, no. 5 (May 12, 2021): 339. http://dx.doi.org/10.3390/rel12050339.
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Times of crisis push human beings, a clannish creature, to retreat into closed societies. Anthropologically, this can be explained with concepts such as pseudospeciation, group narcissism, or parochial altruism. Politically, the preference for closed societies results in our modern world in nationalism or imperialism. Henri Bergson’s distinction between static and dynamic religion shows which type of religion promotes such tendencies of closure and which type can facilitate the path toward open society. Bergson rejected nationalism and imperialism and opted for an open patriotism with its special relation to dynamic religion. Dynamic religion relativizes political institutions such as the state and results today in an option for civil society as the proper space where religions can and must contribute to its ethical development. It aligns more easily with a counter-state nationhood than with a state-framed nationalism. Whereas Bergson saw in Christianity the culmination of dynamic religion, a closer look shows that it can be found in all post-Axial religions. Martin Buber, Mohandas Gandhi, Leo Tolstoy, Abul Kalam Azad, and Khan Abdul Ghaffar Khan exemplify this claim. After World War II, Catholic thinkers such as Jacques Maritain or Robert Schuman by partly following Bergson chose patriotism over nationalism and helped to create the European Union. Today, however, a growing nationalism in Europe forces religious communities to strengthen dynamic religion in their own traditions to contribute to a social culture that helps to overcome nationalist closures. The final part provides a positive example by referring to the fraternal Catholic modernity as it culminates today in Pope Francis’ call for fraternity and his polyhedric model of globalization that connects local identity with universal concerns.
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Kirillina, Svetlana A., Alexandra L. Safronova, and Vladimir V. Orlov. "Caliphatism in the period of decline and collapse of the Ottoman Empire." RUDN Journal of World History 10, no. 4 (December 15, 2018): 327–37. http://dx.doi.org/10.22363/2312-8127-2018-10-4-327-337.
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The article analyses the historical role of the movement for defenсe of the Caliphate, which emerged in various regions of the Muslim world as a response to weakening and fall of the Ottoman Empire. The authors also focus on the social and political discussions of the 1920s - 1930s about the destiny of Muslim unity and the role of the future Caliphate. The article also deals with the transformation of conceptions of the Caliphate in the works of eminent ideologists and politicians of the Muslim world - Jamal al-Din al-Afghani, Abd al-Rahman al-Kawakibi, Muhammad Rashid Rida and Abul Kalam Azad. The authors give an overview of the history of Caliphatist congresses and conferences of 1920s - 1930s. The aims and tasks of the Caliphatist movement among the Muslims of South Asia are also under study. The article examines the reaction of the South Asian princely elites to the weakening of the Ottoman state and explores the interrelation between pro-Ottoman sentiments of Caliphatists and the radicalization of anti-colonial struggle of Indian Muslims. A special attention is given to the role of leaders of Indian Caliphatists in preparation of the antiBritish uprisings in North-Western Hindustan. The authors also examine common and specifi c features of views and political actions of advocates and supporters of the Caliphate in the Middle East and in the Islamic communities of South Asia. The analysis of the source data reveales several patterns of reaction of Muslims in the Middle East, North Africa and South Asia to the repudiation of the Caliphate by the Republican Turkey.
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Vasudevan, Hari. "Asiatic Orientations of Early Soviet Socialism." Indian Historical Review 41, no. 2 (November 3, 2014): 271–95. http://dx.doi.org/10.1177/0376983614544564.
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The international projection of Soviet socialism and responses to it were a major aspect of the political life of Maulana Abul Kalam Azad. In Asia, including India, this was noticeable from the time of the early work of the Comintern (1919). The Maulana Azad lecture for 2014 discussed this theme. The lecture presented the political background to what took place—tracing the Comintern initiative in Asia following the Congress of the Workers of the East in Baku in 1920. The rest of the lecture was divided into three sections. The first section dealt with the way in which awareness of Soviet socialism increased in Asian countries. This came to take shape as Oriental Studies in Soviet Russia took on a new form which included teaching and involvement of foreign revolutionaries at the Communist University of the Workers of the East and the operations of the All Russian Association for Oriental Studies. The technologies of the 1920s were put to work—among them photography and radio. The limits of the initiatives were a part of the nature of the institutions and the techniques employed. The second section focused firmly on India and dealt with reception in India of Soviet socialism, drawing in information of the importance of communications difficulties as well as the problems posed by British authorities. The final section pointed out that despite the positive response of many of his friends to Soviet socialism, Maulana Azad refused to engage with the phenomenon – most likely in view of his own sense that what it meant was not quite clear since limited information was available in India.
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Gupta, Harsh K. "A.P.J. Abdul Kalam (1932–2015)." Journal of the Geological Society of India 86, no. 3 (September 2015): 249–52. http://dx.doi.org/10.1007/s12594-015-0309-1.
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Vohra, Neharika, and V. Venkata Rao. "Dr APJ Abdul Kalam in Conversation with." Vikalpa: The Journal for Decision Makers 34, no. 1 (January 2009): 61–68. http://dx.doi.org/10.1177/0256090920090105.
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Hasan, Mushirul. "Book Reviews : IAN HENDERSON DOUGLAS, Abul Kalam Azad: An Intellectual Biography, eds., Gail Minault and Christian W. Troll, Oxford University Press, New Delhi, 1988, 359 pp., Rs. 190. V.N. DATTA, Maulana Azad, Manohar, New Delhi, 1990, 247 pp., Rs. 200." Studies in History 7, no. 2 (August 1991): 349–53. http://dx.doi.org/10.1177/025764309100700212.
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Muyassar, Tojiahmedova. "Abu Mansur Al-Moturidi – The Protector Of A Pure Creed." American Journal of Social Science and Education Innovations 02, no. 12 (December 28, 2020): 201–4. http://dx.doi.org/10.37547/tajssei/volume02issue12-35.
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The great kalam imam and scholar of fiqh was originally from the village of Moturid in Samarkand (current Jomboy district), whose pseudonym was derived from this village. It is not an exaggeration to say that the Prophet Muhammad (peace be upon him) prophesied about our great countryman, Imam Moturidi, who devoted his life and knowledge to maintain the pure faith of Muslims around the world.
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Bagla, P. "A. P. J. ABDUL KALAM PROFILE: The Political Ascent of an Indian Missile Man." Science 297, no. 5581 (July 26, 2002): 503. http://dx.doi.org/10.1126/science.297.5581.503.
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Bhatta, H. S. Ganesha. "Instructional Strategies to Revitalise the Interest of Students towards Basic Sciences." Mapana - Journal of Sciences 4, no. 1 (June 6, 2005): 9–14. http://dx.doi.org/10.12723/mjs.6.2.
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Teaching is not Mere Telling; It is that which Promotes Learning Teaching has an everlasting impact on the minds Of students. Effective learning comes from strategically planned activities du•ing process Of instruction. This When we create environments in Which can acively participate in the process. Well tested innovations that bcus on prc&rn solving and creativity through planned activities in lectures, discussions and laboratories produce strong student learning. Emphasis must be given to the process thinking. In the His Excellency Dr. APJ Abdul Kalam, President Of India, "Human mind is a unique gift.
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Barik, Mayadhar. "Late Sir A. P. J. Abdul Kalam no more: Still he alive in our heart." Annals of Cardiac Anaesthesia 19, no. 1 (2016): 156. http://dx.doi.org/10.4103/0971-9784.173038.
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Mohanty, Ayuta, and Puspita Das. "A.P.J ABDUL KALAM: A VISIONARY FOR THE YOUTH, WITH SPECIAL REFERENCE TO THE IGNITED MINDS." International Journal of Advanced Research 4, no. 9 (September 30, 2016): 1598–600. http://dx.doi.org/10.21474/ijar01/1615.
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Thabrani, Ach. "NADZAM DALAM I’JAZ AL QURAN MENURUT ABDUL QAHIR AL JURJANI." Al Mi'yar: Jurnal Ilmiah Pembelajaran Bahasa Arab dan Kebahasaaraban 1, no. 1 (April 22, 2018): 1. http://dx.doi.org/10.35931/am.v1i1.80.
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Mengkaji al Qur’an dari aspek sastra tidak dapat dilepaskan dari i’jaz al Qur’an itu sendiri. Diawali oleh Abu Ubaidah Mu’ammar ibn al Matsna (w.210 H) yang menulis buku judul Majaz al Qur’an kata majaz ini yang pertama kali digunakan dalam sejarah kajian balaghah. Kajian ini sangat berkaitan dengan dsiplin ilmu balaghah yang meliputi al Bayan, al Ma’ani dan Badi’, bahkan ilmu sharaf dan ilmu nahwu. Tujuan dari penelitian ini adalah: (1) mengetahui biografi Abdul Qahir al Jurjani dan sejarah pemikirannya tentang i’jaz al Qur’an ditinjau dari teori struktur bahasa; (2) mengungkap teori Nadzam dalam i’jaz al Qur’an menurut Abdul Qahir al Jurjani beserta contohnya dalam al Qur’an. Penelitian ini menggunakan Kualitatif deskriptif analitis dengan literatur Kajian Pustaka. Hasil Penelitian adalah: (1) Abdul Qahir al Jurjani seorang pakar nahwu, ahli ilmu kalam dan bermadzhab asy’ary dengan pemikirannya melalui konsep an-nadzm. (2) Teori Nadzm menyatakan: (a) Al-Qur’an mengandung mukjizat dari aspek balaghah; (b) Kemukjizatan al-Qur’an terletak struktur atau susunan kebahasaan; (c) Karakteristik dan Essensi Nadzm dalam al-Qur’an tertuang pada hubungan antara lafazh dan makna yang tampak pada bait-bait syair yang mengikuti wazan dan kaidah arûdh.
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Kakati, Bhaskar Kumar. "APJ Abdul Kalam & Srijan Pal Singh, Target 3 Billion (PURA: Innovative Solutions Towards Sustainable Development)." Journal of Land and Rural Studies 9, no. 2 (June 21, 2021): 368–71. http://dx.doi.org/10.1177/23210249211005246.
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Suman, Dr. "Information and Communication Technology in Education: Innovations Methods in 21st Century." SMART MOVES JOURNAL IJELLH 8, no. 7 (July 28, 2020): 239–46. http://dx.doi.org/10.24113/ijellh.v8i7.10681.
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ICT is emerging as a big stimulating force and there is urgent need to integrate ICT with education because of several opportunities. In view of ICT, education can be classified in four main categories. Emerging challenges for ICT use are related to infrastructure, teacher, capacity-building, technical support, language and content. Cloud computing, e-learning, M-learning, Web 2.0, Simulation are newer examples of way of technologies that can be made integral part of educational institutions at a mass level.
“Technology is the non linear tool for accelerated economic growth, and the foundation for the sustained development of the nation.”
APJ Abdul Kalam, 2010
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Hamzah, Mukhotob. "Perbandingan Konsep Linguistik Ferdinand De Saussure dan Abdul Qāhir al-Jurjānī: Kajian Konseptual." Jurnal Bahasa dan Sastra 9, no. 2 (May 25, 2021): 139. http://dx.doi.org/10.24036/jbs.v9i2.111960.
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Previous scholars in linguistics study have focused only on theory proposed by European linguists, one of them is Ferdinand De Saussure from Swiss. However, long before Saussure’s concept has been popularized, in the fourth century Arab world has already had concept of linguistics initiated by Abdul Qāhir al-Jurjāni. Embarked upon a study on language construction of Al-Qur'an, he extended the concept to general context including Arabic literature. This current study compared Al-Jurjāni and Saussure theoretical concepts by employing library research. The main sources were taken from Dalailul i'jaz authored by Al-Jurjāni and Course in Gerenal Linguistics written by Charles Bally and Albert Sechehay taken from their notes in Saussure’s college class. The findings reveal the sameness of linguistics concept between Saussure and Al- Jurjāni namely langue-parole vs Lughah-Kalam, Significant-Signifier vs lafal-makna, and Syntagmatic-Paradigmatic vs an-nadzm- al-Ikhtiār.
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MURPHY, ANNE, and HEIDI PAUWELS. "From Outside the Persianate Centre: Vernacular Views on “Ālamgīr” Introduction." Journal of the Royal Asiatic Society 28, no. 3 (March 16, 2018): 409–14. http://dx.doi.org/10.1017/s1356186318000147.
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In an unprecedented show of efficiency, workers of the New Delhi Municipal Corporation worked overnight on September 3, 2015 to change signposts of Aurangzeb Road to A. B. J. Abdul Kalam Road. This renaming had been decided on roughly a week earlier, prompted by a proposal from Members of Parliament from the BJP (Bharatiya Janata Party). The move proved popular, but was followed by a degree of soul-searching in the Indian press about whether Aurangzeb's image as a villain is justified. Discussion of the figure of Aurangzeb in South Asian history has not abated since then, with scholars intervening in the debate. The popular reaction to such interventions has been equally contentious, with vituperative web-based responses too numerous to cite.
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Dwivedi, R. S. "Visionary Leadership: A Survey of Literature and Case Study of Dr A. P. J. Abdul Kalam at Drdl." Vision: The Journal of Business Perspective 10, no. 3 (July 2006): 11–21. http://dx.doi.org/10.1177/097226290601000302.
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Fadhly, Muhammad, and Jamain Warwefubun. "Islamisasi dan Arkeologi Islam di Susupu Jailolo." Intizar 25, no. 1 (October 17, 2019): 1–8. http://dx.doi.org/10.19109/intizar.v25i1.3188.
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Penelitian ini bertujuan untuk mengetahui proses islamisasi dan arkeologi Islam di Susupu Jailolo Kabupaten Halmahera Barat Provinsi Maluku Utara. Metode penelitian yang digunakan adalah metode sejarah yang bertumpu pada empat langkah yaitu heuristik, kritik, interpretasi, dan historiografi dengan menggunakan pendekatan arkeologi. Dalam penelitian ini ditemukan bahwa islamisasi di Susupu dilakukan oleh pedagang Arab dan Kesultanan Ternate. Sedangkan jejak arkeologi Islam yang ditemukan adalah masjid diantaranya masjid di Saroang dan Masjid Raya An-Nur, juga ditemukan makam yaitu Kubu Gila, Kubu Podo, dan Kalem Abdul Jalil.
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Mushodiq, Muhamad Agus. "MAJAZ AL-QURAN PEMICU LAHIRNYA ILMU BALAGHAH." An Nabighoh Jurnal Pendidikan dan Pembelajaran Bahasa Arab 20, no. 01 (June 24, 2018): 45. http://dx.doi.org/10.32332/an-nabighoh.v20i01.1133.
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This study discusses the 'Ali Asyri Zaid’s opinions on the history of Balaghah Science. Given that he has quite different views from his predecessors such as Syauqi Dzaif, al-Maraghi, and so on. On the other hand, balaghah study which is now weakening has become a serious concern for researchers to study balaghah history. In examining Zaid's opinion the researcher uses the theory formulated by Gracia in interpreting texts based on historical aspects and the meaning of texts. Researchers not only describe what Zaid has explained, but also try to interpret what he has described in his work. The results of the study conducted by researchers is the beginning of the emergence of study Balaghah marked by the thrill of kalam scholars in studying the miracles of the Qur'an. miracles that concern the scholars of kalam at that time is majaz Alquran which in fact is one of balaghah studies that have been stable and tend to stagnate in the modern era. According to Zaid the phenomenon of the rise of balaghah is divided into three phases: (1) the emergence phase (an-Nasy'ah) is marked by the Book of Majaz al-Quran by Abu Ubaidah Muammar ibn al-Matsna, (2) the stage of perfection (at-Takammul) Book of an-Nukat fi I'jaz al-Quran by ar-Rumani, and (3) stable phase (al-Istiqrar) characterized by a great scholar Abdul Qahir al-Jurjani who wrote the Book Dalailu al-I'jaz and Asraru al -Balaghah.
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Narnaware, Diplata Ganesh. "A comparative study: Dr. APJ Abdul Kalam amrut ahar yojana and take home ration scheme, Armori block, Gadchiroli, Maharashtra." International Journal Of Community Medicine And Public Health 8, no. 8 (July 27, 2021): 3895. http://dx.doi.org/10.18203/2394-6040.ijcmph20213019.
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Background: Even after forty-five years of ICDS, nutrition, still, continues to be a major public health challenge in India. The impact of ICDS on child growth and development has been rather slow. The present study is a comparison of Dr. A. P. J. Abdul Kalam amruta ahar yojana and take home ration scheme.Methods: The study adapts a combination approach, i.e. qualitative and quantitative method. Qualitative method is used to study the perception of beneficiaries as well as the providers while quantitative method is conducted among 80 beneficiaries with an aim to identify the utilisation pattern of food and level of satisfaction with both the schemes.Results: A total of 80 pregnant women and lactating mothers participated in this study. This study used a questionnaire containing socio-demographic data and utilisation pattern of one-time square meal and dry ration; socio-demographic questions including concerned age group, their education, religion, employment status and income.Conclusions: The findings depict that the provision of amruta ahar is in demand compared to the dry ration of Take-Home Ration Scheme. According to the beneficiaries, amruta ahar yojana is more advantageous as it leads healthy eating practices which are essential during pregnancy and lactation.
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Udayakumar, S. P. "India 2020: A Vision for the New Millennium A.P.J. Abdul Kalam with Y.S. Rajan. Viking, New Delhi, 1998, xvi+312 pages." Futures 31, no. 8 (October 1999): 863–64. http://dx.doi.org/10.1016/s0016-3287(99)00042-7.
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Poornima, P. "Nesting and hatching behaviour of Olive Ridley Turtles Lepidochelys olivacea (Eschscholtz, 1829) (Reptilia: Cryptodira: Cheloniidae) on Dr. Abdul Kalam Island, Odisha, India." Journal of Threatened Taxa 13, no. 5 (April 26, 2021): 18122–31. http://dx.doi.org/10.11609/jott.6878.13.5.18122-18131.
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This paper reports the nesting, impact of lunar phase and rainfall on mass nesting, hatching, and hatchling behaviour of L. olivacea in Dr. Abdul Kalam Island, Bhadrak District, Odisha. The study site is a well-known rookery for this species. A study of 15 mass nesting events between 2003 and 2020 using Rayleigh’s test indicated that the onset of mass nesting was not uniform across a lunar month, but was most intense towards the beginning of the fourth quarter moon (mean lunar day = 22.44). Also, rainfall and mass-nesting data from 2015 to 2020 revealed that ≥3.2 mm rainfall in February delayed mass nesting from the second fortnight of February to the end of the first fortnight of March. Sporadic nesting continued after hatching commenced in May, and continued until the end of May 2020, with an average of three turtles nesting each day. At night, a cohort of hatchlings from individual nests emerged synchronously. Before emergence they remained a little beneath the sand surface in airy-shallow pits. During hatchling emergence these pits fill with sand, leaving depressions described as “emergence craters” in recent literature on L. olivacea. To study hatchling emergence 30 such craters were examined in May 2020, and the numbers of emerged hatchlings per cohort varied from 28 to 182. Of 30 craters examined, 28 were circular and two were elliptical, with diameters varying between 10 and 26 cm. Pearson’s correlation coefficient between the numbers of emerged hatchlings and crater diameter was 0.38. Hatchlings took 17 min 22 sec (SD= ±5min 30 sec) on average to reach the sea from a mean distance of 34.6m.
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Tayob, A. I. "Approaches to the Study of Islam and Muslim Societies." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 425–27. http://dx.doi.org/10.35632/ajis.v9i3.2585.
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This conference was convened by J. H. Dreyer of the Department ofSemitic Studies at the University of South Africa, Pretoria, South Africa, andthe Department of Religious Studies, University of Cape Town, Cape Town,South Africa. It was preceded by a banquet, during which the Islamic Studiesprogram of the Department of Religious Studies was introduced to the peopleof Cape Town. Approximately 250 invited guests attended the conference,which was well received by local Muslims and set the parameters for ahealthy relationship between the department and the Muslim community.The conference was attended by a fluctuating audience of eighty to 150individuals from the University of Cape Town and various Muslim communities.This provided an ideal opportunity for the emergence of a varietyof lively and critical ideas. Issues affecting Muslims living in South Africaalso generated a lot of discussion.The keynote guest speaker was Richard Martin, Arizona State University,Tucson, Arizona. The rest of the papers were presented by scholars fromSouth African universities who have been involved in the study of Islam andArabic. The following broad areas were covered: early Islamic history;Qur'anic hermeneutics in traditional and modem scholarship; revivalism;Islam in South Africa; and Muslim personal law in South Africa.The first session dealt with early Islam and featured two presentations.The first, Martin's paper on "Public Theology in Medieval Islam: The Roleof Kalam in Conflict Definition and Resolution," set the pace with aninteresting and innovative approach to the study of early theological disputes.In addition, he presented kalam disputes to illustrate how modem discussionsand debates on fundamentalism have produced a kind of public theologyinvolving both the media and academia in North America. He was followedby Abdul Kader I. Tayob, University of Cape Town, who dealt with themeaning and significance of the masjid as a sacred space as reflected in theQur'an and si'rah literature of the thirteenth hijri century.Two papers on Qur'anic hermeneutics made up the second session. A. K. ...
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Young, James. "Reviewer Acknowledgements." International Journal of Social Science Studies 4, no. 9 (August 29, 2016): 97. http://dx.doi.org/10.11114/ijsss.v4i9.1846.
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International Journal of Social Science Studies (IJSSS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether IJSSS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue. Reviewers for Volume 4, Number 9 Abdul Azim Akhtar Ahmet Yıkmış Anastasia Panagakos Anna Maria Mouza António Calha Ayşegül SİLİ KALEM Begoña Montero-Fleta Bonnie L McIntyre Dipankar Chatterjee Elke Weik Hanaa Youssef Shaarawy Henry Poduthas JEHU ONYEKWERE NNAJI, Jolita Vveinhardt Julia M. Mack K.O. Aramide Katja Eman Lisa Cherkassky Małgorzata Haładewicz Mohammad Naji Shah Mohammadi OLUWAGBEMIGA PAUL AGBOOLA Paula Hanasz Priyono Rachita Shrivastava Roy Remigiusz Kijak Said Aldhafri Sandro Serpa Zafer İBRAHİMOĞLU James Young Editorial Assistant On behalf of, The Editorial Board of International Journal of Social Science Studies Redfame Publishing 9450 SW Gemini Dr. #99416 Beaverton, OR 97008, USA URL: http://ijsss.redfame.com
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Hanafi, Hanafi. "Genealogi Kajian Hadis Ulama al-Banjari." Millati: Journal of Islamic Studies and Humanities 2, no. 2 (December 15, 2017): 169. http://dx.doi.org/10.18326/mlt.v2i2.169-194.
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Since the 16th century, Middle East became a scientific destination for the scholars of Nusantara. The network of Middle Eastern scholars has contributed greatly to the development of various Islamic intellectual traditions in the archipelago, even the case happened in Banjar society. In the process of transmitting scholars, the scholars of al-Banjari (scholars from Banjar, South Kalimantan) are heavily influenced by Islamic ideas derived therein, including kalam, jurisprudence, tasawwuf, and hadith studies. This article will prove to what extend the influence of Middle Eastern scholars on the development of intellectual traditions of al-Banjari scholars in the study of hadith is. The research method in this paper is by reading the primary sources, in the form of Hadith texts by al-Banjari scholars, and then the genealogy of the sanad and their Hadith diplomas connected with the scholars of hadith study in the Middle East. The reading of the sanad and the certificate will prove that their scholarship is connected to authoritative scholars of hadith. Al-Banjari scholars who became the research object is a scholar from the tribe of Banjar which has a script in the field of hadith or hadith study using Arabic or Malay Arabic. From the standardization used, seven scholars became the object of the research, namely Muhammad Arsyad al-Banjari, Muhammad Kasyful Anwar, Muhammad Anang Sya’rani Arif, Abdul Wahid, Muhammad Syukeri Unus, Fahmi Zamzam, and Muhammad Nurdin Marbu.
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Young, James. "Reviewer Acknowledgements." International Journal of Social Science Studies 6, no. 6 (May 28, 2018): 76. http://dx.doi.org/10.11114/ijsss.v6i6.3317.
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International Journal of Social Science Studies (IJSSS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether IJSSS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 6, Number 6 Abdul Azim Akhtar, Independent Academic & Researcher, Delhi, IndiaAmir Hossain, IBAIS University, BangladeshAnastasia Panagakos, Cosumnes River College, USAAslan,Yasin, Sinop University, TurkeyAyşegül Sili Kalem, Necmettin Erbakan Universitesi, TurkeyChris Gilleard, University College London, UKEnzo Loner, University of Trento, ItalyFroilan Mobo, Philippine Merchant Marine Academy, PhilippinesHenry Poduthas, West Texas A&M University, USAHyejin Lee, Tufts University, MA, USA and Konkuk University, Seoul, South Korea, USAImran Ali Sandano, Zhejiang University, ChinaJehu Onyekwere Nnaji, University of Naples II, Italy and Globe Visions Network Italy, ItalyJohn Boulard Forkuor, Kwame Nkrumah University of Science and Technology (KNUST), GhanaMei-Ling Lin, National Open University, TaiwanQingzhi Huan, Peking University, ChinaRemigiusz Kijak, "University of Warsaw", PolandYaghoob Foroutan, The University of Waikato, New Zealand
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SALIM, IRFAN. "HADIS DAN ORIENTALISME." ALQALAM 24, no. 2 (August 31, 2007): 240. http://dx.doi.org/10.32678/alqalam.v24i2.1634.
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Makalah di bawah ini membahas studi para orientalis terhadap sejarah kodifikasi hadis dan berupaya merjelaskan bantahan-bantahan terhadap hal itu dari para sarjana muslim. Terdapat beberapa pendapat di kalangan orientalis mengenai awal mula tadwin (kodifikasi) hadis. Goldziher berpendapat, hadis mulai dikodifikasi pada akhir abad II H. Sprenger mengatakan, hadis sudah mulai dikodfjikasi sejak jaman Nabi Muhammad. Sedangkan W. Muir berpendapat bahwa Az-Zuhri· adalah orang yang pertama mengkodifikasi hadis, dan tidak mempercayai adanya kitab-kitab hadis yang ditulis sebelum pertengahan abad II H. Dari data-data yang ditemukan, tadwin dalam arti penulisan hadis secara parsial telah dimulai sejak jaman Nabi Muhammad. Penulisan hadis pada masa itu masih bersifat parsial-individual, ditulis oleh para sahabat yang memiliki kemampuan menulis dan untuk koleksi pribadi seperri al-Sahifah al-Shadiqah dan al-Shahifah al-Sahihah. Bahkan menurut klaim kalangan Syi'ah, hadis telah secara komprehensif dikodifikasi sejak jaman Nabi dalam Shahifah Ali. Sedangkan tadwin dalam arti kodifikasi secara resmi, bersifat massif dan diinisiasi oleh penguasa dimulai sejak jaman Umar ibn Abdul Aziz, kalau bukan sejak jaman Abdul Aziz ibn Manvan (w.85 H.).Tadwin dalam pengertian terakhir kemudian mengakibatkan gerakan tashnif kitab-kitab hadis sejak paruh abad kedua hijriah. Jami' Ma'mar, Sunan al Awza’iy, al-Muwaththa' Malik adalah sebagian kitab hadis yang dikompilasi pada paruh pertama abad kedua H. Adapun kitab kompilasi hadis yang berasal dari pertengahan abad pertama hijriah dan manuskrip salinannya (nasakh) telah ditemukan adalah AI-Sahifah al-Sahihah. Sahifah yang berisi sekitar 140 hadis ini dikumpulkan oleh Wahab ibn Munabbih (w.131 H.) dari majelis hadis gurunya, Abu Hurairah RA. Hadis-hadis dalam al-Sahifah ini secara parsial dapat ditemukan dalam kitab-kitab hadis setelah era Wahab, dan secara komprehensif dapat ditemukan dalam Musnad Ahmad dalam bab Abu Hurairah. Dengan demikian, upaya pelestarian sunnah dari generasi ke generasi secara tertulis telah dimulai sejak jaman Nabi Muhammad, berbarengan dengan upaya pelestariannya secara lisan.
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Young, James. "Reviewer Acknowledgements." International Journal of Social Science Studies 5, no. 7 (June 28, 2017): 107. http://dx.doi.org/10.11114/ijsss.v5i7.2516.
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International Journal of Social Science Studies (IJSSS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether IJSSS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 5, Number 7 Abdul Azim Akhtar, Independent Academic & Researcher, Delhi, IndiaAgboola O. Paul, Universiti Teknologi Malaysia, MalaysiaAmin Ali Almubar, Jazan University, Saudi ArabiaAnna Bluszcz, Silesian University of Technology, PolandAntónio Calha, Polytechnic Institute of Portalegre, PortugalAyşegül Sili Kalem, Necmettin Erbakan Universitesi, TurkeyBegoña Montero-Fleta, Universitat Politécnica de València, SpainDipankar Chatterjee, Ramakrishna Mission Vivekananda University, IndiaHenry Poduthas, West Texas A&M University, USAImran Ali Sandano, Zhejiang University, ChinaJehu Onyekwere Nnaji, University of Naples II,Italy and Globe Visions Network Italy, ItalyJulia M. Mack, Gannon University, USAK.O. Aramide, The Polytechnic Ibadan, NigeriaLaura Diaconu Maxim, "Alexandru Ioan Cuza University" of Iasi, RomaniaMohammad Naji Shah Mohammadi, Kuala Lumpur, MalaysiaRumana Hashem, University of East London, UKSandro Serpa, University of the Azores, PortugalShun - Jen Hsiao, University of Washington, USAXiaojie Zhang, Northeastern University, China
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Sandy Anugrah Tangkas, Indiana Ngenget, and Musthofa. "Gerakan Politik GNPF-Ulama dalam Pemilihan Umum Presiden 2019." Jurnal Indonesia Sosial Sains 2, no. 1 (January 21, 2021): 114–30. http://dx.doi.org/10.36418/jiss.v2i1.113.
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Makalah ini menganalisis gerakan politik Islam yang digagas dan diperjuangkan oleh Gerakan Nasional Pengawal Fatwa Ulama (GNPF-Ulama) dalam Pilpres 2019. Temuan penelitian menunjukkan gerakan politik Islam GNPF-Ulama dalam Pilpres 2019 mempunyai keterkaitan dengan gerakan Politik Islam dalam Pilkada DKI Jakarta 2017, dimana GNPF-MUI menjalankan aksinya dengan Front Pembela Islam (FPI) dan Forum Umat Islam (FUI). GNPF-MUI mengubah nama menjadi Gerakan Nasional Pengawal Fatwa Ulama (GNPF-Ulama). Latar gerakan politik GNPF-Ulama berkaitan dengan peristiwa ketidakadilan dalam hukum, yang mendasari kekecewaan terhadap pemerintah. Dalam menyikapi Pilpres, GNPF-Ulama menggelar Ijtima Ulama, menggagas Koalisi Keumatan dan mendorong Prabowo Subianto sebagai calon presiden didampingi dua nama Salim Segaf Al Jufri dan Ustaz Abdul Somad Batubara sebagai wakil presiden. Namun, Prabowo Subianto memilih Sandiaga Salahuddin Uno, sehingga gerakan politik GNPF-Ulama tidak dapat direalisasikan. GNPF-Ulama menggelar Ijtima Ulama kedua, mendukung Prabowo Subianto dan Sandiaga Salahuddin Uno dengan Pakta Integritas. Pasca pilpres, Prabowo Subianto dan Sandiaga Salahuddin Uno dinyatakan kalah, GNPF-Ulama merespon dengan menggelar Ijtima Ulama ketiga dan keempat, dengan tujuan memberi saran, menyikapi hasil pilpres yang dianggap penuh kecurangan. Kesimpulan, secara empiris gerakan politik Islam GNPF-Ulama mengalami kegagalan karena kurang matangnya komunikasi dengan umat Islam dan kurang kuatnya basis massa Islam yang mendukung gagasan dan perjuangan politik GNPF-Ulama.
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Kusnadi, Kusnadi. "Kritik M. Mustafa Al-A’zami Terhadap Ignaz Goldziher Dan A.J. Wensinck Tentang Autensitas Hadis Sebagai Sumber Islam." Ulumul Syar'i : Jurnal Ilmu-Ilmu Hukum dan Syariah 8, no. 2 (June 25, 2020): 56–70. http://dx.doi.org/10.52051/ulumulsyari.v8i2.70.
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Hadis secara khusus berfungsi sebagai salah satu sumber dalam penetapan hukum. Hadis baru dibukukan secara formal pada akhir abad pertama dan awal abad kedua hijrah yaitu pada masa pemerintahan Umar bin Abdul Aziz. Penelitian ini merupakan penelitian kepustakaan (library research) yang bersifat deskriptif. Maksudnya memberikan gambaran pemikiran metode kritik Muhammad Mustafa al-A’zami terhadap Ignaz Goldziher dan Wensinck. Hasil dari penelitian ini, pertama, Menurut A’zami pernyataan Goldziher yang menuduh penelitian hadis yang dilakukan oleh ulama tidak dapat dipertanggungjawabkan secara ilmiah, karena lebih banyak menggunakan metode kritik sanad, dan kurang menggunakan metode kritik matan adalah tidak tepat, karena tidak ada bukti historis yang mendukung teori Goldziher dan bertentangan dengan sejarah. Kedua, Wensinck menginkari tentang Hadis akidah. Wensinck menuduh bahwa shalat baru selesai dalam bentuknya yang terakhir sesudah Nabi Saw wafat. Menurut A’zami Aneh sekali pernyataan Wensinck, sebab al-Qur’an berkali-kali menyuruh untuk mengerjakan shalat, begitu pula hadis Nabi SAW yang menerangkan tentang shalat. A’zami menyatakan syahadat dibaca setiap tahiyat dalam shalat. Kemudian A’zami menggunakan metode sejarah sebagai bantahan dan pembatalan terhadap teori dan pernyataan pemikir orientalis tersebut. Menurut hemat peneliti kalau ditelusuri lebih jauh, para orientalis dalam mengkaji teks Hadis cenderung berdasarkan pada perspektif Barat dan dipengaruhi oleh teori Bibel, sehingga mengakibatkan kesimpulan yang fatal.
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Samant, Omkr, and G. D. Vishnu Vardhan. "PERCEPTION OF UNDERGRADUATE PHYSIOTHERAPY STUDENTS TOWARDS CLINICAL ATTRIBUTES & CLINICAL TEACHING." International Journal of Physiotherapy and Research 8, no. 6 (December 11, 2020): 3715–22. http://dx.doi.org/10.16965/ijpr.2020.185.
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Background: Physiotherapists work in a health care situation of constant rising complexity and rapid change and demands for accountability, of careful examination from both internal and external sources. In such situations, the ability to respond appropriately to these pressures is critical, not only for professional growth but also for professional survival. New generations of emerging physiotherapists require more than a solid foundation of clinical skills. They require a proper educational foundation that is reinforced with good attributes, attitude and skills that will help them in building their profession as well as their professional practice. Clinical Teaching is very important in preparing Physiotherapists for working with patients and it has long been recognized as a necessary part of Physiotherapy education. Context & Purpose of the study: The present study included 200 participants from 1st year there were around 52 students with average score of 106.63, 2nd year with around 55 students with average score of 106.13, 3rd year with around 22 students with average score of 107.9, 4th year with 71 students with average score of 104.39. Results: The result shows mean value of 105.75 and SD value of 12.80654. The result concluded that the Perception of Undergraduate Physiotherapy Students towards Clinical Attributes and Clinical Teaching is Good according to the gradings. Conclusion: The present study concluded that the Perception of Undergraduate Physiotherapy Students of Dr. A. P. J. Abdul Kalam College of Physiotherapy is Good. Overall, Undergraduate Physiotherapy Students rated the clinical teaching attributes of their teachers highly, and they were also satisfied and felt positively challenged during their clinical rotations. KEY WORDS: Perception, Clinical Attributes, Clinical Teaching, Undergraduate Students.
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Prasanna Kumar, K., Nalini Shah, Vijay Viswanathan, Archana Sarda, Shuchy Chugh, and P. Dinakaran. "Best practices from changing diabetes® in children India." Journal of Social Health and Diabetes 04, no. 02 (December 2016): 137–40. http://dx.doi.org/10.4103/2321-0656.187994.
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AbstractIt is estimated that India alone has 70,200 cases of T1DM, with an annual increase rate of 3–5%.2 Despite being the most common chronic disease in children and adolescents, T1DM does not receive the attention it requires. Many children die of undiagnosed diabetes or shortly after diagnosis because of poor blood sugar control. Everyone with type 1 diabetes requires insulin from the beginning.3 Continuous management, comorbidities, and chronic complications place a heavy psychological and economic burden on the whole family. Challenges in India are at many levels, right from diagnosis, health-care delivery, availability of trained physicians, infrastructure, insulin, and monitoring and providing psychosocial support. The Changing Diabetes® in Children (CDIC) Programme is a part of Novo Nordisk's Access to Diabetes Care strategy and builds on the undefined cornerstones in the right to health. With an aim to improve the health condition and quality of life of the children with diabetes, this program was started in 2009. Globally, the program is operational in nine underdeveloped and developing countries including India and there are a total of >14,000 children under the care of the CDiC Programme. This global program was launched in India in 2011 by late former President Dr. APJ Abdul Kalam through Novo Nordisk Education Foundation. It has a pan-India footprint with 21 established centers in government hospitals and specialized clinics and >4000 registered children. Apart from providing essential care which includes free doctor consultations, providing insulin, and monitoring insulin, CDiC is also working in other key areas in type 1 management, namely, (1) diabetes education–with specially designed diabetes education tools, for children, parents, siblings, and other caregivers, (2) awareness and capacity building–advertorial series for general public and special accredited trainings for doctors and other health-care professionals, and (3) communication for all stakeholders–periodic CDiC newsletters and Mishti Guardian.
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Prastyawan, Agus, Prasetyo Isbandono, Noviyanti Noviyanti, Yuni Lestari, Dian Arlupi Utami, Weni Rosdiana, and Gading Gamaputra. "Analisis Pengelolaan Bandar Udara Dalam Melayani Masyarakat Dilihat Dari Perspektif “ Good Governance ”." Jurnal Ilmiah Manajemen Publik dan Kebijakan Sosial 4, no. 1 (August 3, 2020): 43. http://dx.doi.org/10.25139/jmnegara.v4i1.2175.
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Setiap Pemerintahan Daerah pada umumnya menghadapi tantangan tersendiri dalam upaya memenuhi kebutuhan pelayanan kepada masyarakatnya. Bagi pemerintah Kota Malang tantangan tersebut adalah sumber keuangan yang terbatas, sumber daya manusia yang masihmembutuhkan peningkatan serta kewenangan yang terbatas, di sisi lain tuntutan masyarakat atas pelayanan serta tata kolola yang lebih baik (Good Governance) sejalan dengan adanya peningkatan kesejahteraan masyarakat. Karena itu, aspek yang kemudian bisa dijadikan beberapa rumusan masalah dalam pengelolaan badar udara Abdul Racman Saleh antara melalui Menteri Negara Pendayagunaan Aparatur Negara telah mengeluarkan suatu kebijaksanaan Nomer.63/KEP/M.PAN/7/2003tentang Pedoman Umum Penyelenggaraan Pelayanan PublikBerdasarkan hasil penelitian dengan menggunakan metode deskriptif kualitatif maka dapat disimpulkan bahwa pelaksanaan pelayanan UPT bandara Abdul Rachman Saleh Malang dalam melayani masyarakatmenunjukkan: 1. Kesederhanaan, Prosedur pelayanan informasi yang diberikan bersifat sederhana dengan menggunakan alur permohonan informasi yang jelas. Para penumpang dan calon penumpang yang ingin mendapatkan informasi tanpa perlu melakukan proses yang panjang dan berbelit-belit karena untuk mendapat informasi pemohon akan mendapatkan langsung informasi yang dibutuhkan. 2. Kejelasan, Kejelasan yang diberikan dalam pelaksanaan pelayanan informasi kepadapenumpang dan calon penumpang sudah cukup jelas ..3. Kepastian waktu, Disamping faktor cuaca, yang tidak kalah pentingnya adalah status bandara ini masih semi militer, sehingga apabila ada kepentingan mendadak berkaitan dengan kepentingan militer atau negara, fungsibendara secara komersiel berganti fungsi menjadi bandara militer. Dengan kedua kondisi tersebut, aspek kepastian waktu penerbangan komersiel dalam melayani masyarakat dapat terganggu.4. Akurasi, Kesesuaian informasi yang diberikan dengan cara merumuskan informasi yang dibutuhkan oleh para penumpang maupun calon penumpang tentanginformasi yang mereka perlukan. 5. Keamanan, Untuk menjamin keamanan penumpang atau calon penumpang, dilakukan sceening . Sceening dilakukan sebelum memasuki wilayah bandara, dimana setiap kendaraan baik mobil maupun sepeda motor akan diperiksa terlebihdahulu saat melewati jaalan yang menuju bandara. Pemeriksaan dilakukan oleh petugas dari TNI Angkatan Udara.. Hal tersebut dilakukan agar para penumpang tidak membawa alat alat yang berbahaya selama penerbangan yang dapat mengganngu atau membahayakan selamaperjalanan menuju daerah tujuan.6. Tanggungjawab, Selanjutnya tanggungjawab dalam hal ini adalah tanggungjawab atas penyelenggaraan pelaksanaan pelayanan bandar udara Abdurachman Saleh dan penyelesaian keluhan/ persoalan dalam pelaksanaan pelayananyang diberikan kepada masyarakat. Jadi petugas juga harus bertanggungjawab apabila terjadi keluhan yang disampaikan oleh publik/penumpang. Keluhan yang sering muncul adalahjadwal penerbangan yang sering diundur/canceled oleh salah satu meskapai penerbangan swasta yang membuat penumpang merasa kecewa.7. Kelengkapan sarana dan prasarana,Tersedia juga beberapa gerai anjungan tunai mandiri (ATM) dan stand kuliner yang berjajar di serkitar tempat luar bandara. Untuk transpotasi dari dan ke bandaradisediakan Taxi bandara yang dikelola oleh Koperasi TNI Angkatan Udara sehingga penumpang lebih dimudahkan untuk menuju luar bandara ke alamat tujuan. Memasuki ruang tunggu terdapat dua orang petugas yang selalu siap memberikan ikformasi kepada calon penumpang atau keluarga yang menjemput penumpang tiba dari luar kota. Di ruang tunggutersedia displai papan pengumuman kedatangan dan keberangakatan pesawat, sehingga dengan mudah penumpang mengetahui jadwal kedatangan dan keberangkatan. Ruang tunggujuga disediakan AC (Air Condoitioner) yang membuat para penumpang merasa nyaman selama proses menunggu jadwal keberangkatan 8.Kemudahan akses,Informasi yang diperoleh dari beberapa calon penumpang atau penumpang yang masuk melalui bandaramengatakan bahwa aksesibilitas dari bandara Abdul Rachman Saleh ini sangat mudah dijangkaau.9. Kedisiplinan, kesopanan, dan keramahan, Budaya kedisiplinan dan kesopanan diwujudkan dengan etika pegawai yang selalu menekankan pada budaya 3S saat melaksanakan pelayanan informasi. Sedangkan keramahan diwujudkan dari budaya interaksiyang baik dengan pemohon, jadi pemohon merasa nyaman dengan keramahan yang ditunjukkan oleh petugas bandara. 10. Kenyamanan, Kenyamanan yang diberikan oleh adalah menjaga lingkungan ruang pelayanan agar selalu dalam keadaan bersih, ruang juga dalamkeadaan nyaman karena difasilitasi pendingin ruangan. Namun untuk fasilitas seperti toilet dan tempat ibadah berletak terpisah. Saran yang bisa disampakan disini adalah : 1. Perlu adanya inovasi yang dilakukan oleh UPT Bandara Abdul Rachman Saleh Malang terutama untuk meningkatkan animo masyarakat menggunakan bandara tersebut. 2. Meningkatkan kordinasi dengan bidang- bidang terkait untuk memperbaiki kualitas pelayanan publik. 3, Meningkatkan kordinasiinternal UPT Bandara Abdul Rachman Saleh sebagai upaya peningkatan pelaksanaan pelayanan publik.