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Journal articles on the topic 'Ibn Malik'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Dr.Khaled Abdellah Khudairy Yunus, Dr Khaled Abdellah Khudairy Yunus. "The use of proverbial instances in Ibn Aqiils interpretation of Ibn Maliks verse." journal of King Abdulaziz University Arts And Humanities 30, no. 1 (2022): 61–110. http://dx.doi.org/10.4197/art.30-1.3.

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this study collected and documented quoted proverbs in Ibn Aqeels explanation of Alphyatu Ibn Malik Ibn Maliks one thousand-line poem in Arabic grammar pointing out his approach in making use of proverbs as grammatical proofs for linguistic grammar. These proverbs taken in its grammatical context arranged according to Alphyatu Ibn Maliks thematic order.

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2

Bibi, Asiya, and Kaleem Ullah. "A-4 Analytical Study Exegeses of “Alfiyya Ibn-E-Malik”." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 1 (2021): 38–49. http://dx.doi.org/10.53575/a4.v5.01(21).38-49.

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This research deals with an Analytical Study Exegeses of “Alfiyya of Ibn Malik”. The Alfiyya of Ibn Malik is a rare book of Arabic grammar written by Ibn Malik in the 13th century. Ibn Malik was a great man, he was well versed in Arabic language and literature and Arabic grammar. He wrote works in the field of Arabic grammar, philology, Arabic metrics, Qira'at and Hadith. He left behind a number of scientific works, some in the form of prose, and other in the form of "educational poetry". Alfiyya is his by far the most important work, which made his famous and preserved memory of him to this d

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3

Hodžić, Hajrudin. "IBN-MALIK I NJEGOVA ALFIYYA." Zbornik radova Islamskog pedagoškog fakulteta u Bihaću 8, no. 8 (2016): 263–75. http://dx.doi.org/10.52535/27441695.2016.8.263-275.

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Ibn-Malik je živio u XIII stoljeću, odnosno VII po hidžri i svojim radom i naučnim doprinosom u potpunosti je obilježio stoljeće u kojem je živio. Njegov naučni život je bio izuzetno plodonosan. Discipline u kojima se isticao je obogatio izuzetnim djelima, koja su pronašla plodno tlo kod generacija koje su došle nakon njega. Pisao je djela iz oblasti gramatike arapskog jezika, filologije, arapske metrike, kiraeta i hadisa. Iza sebe je ostavio brojna naučna djela, neka u formi proze, a neka o formi „edukativne poezije“, ali je daleko najznačajnije djelo koje ga je proslavilo i sačuvalo spomen n

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Omer, Spahic. "The Dome of the Rock: An Analysis of Its Origins Kubah Sakhrah: Satu Analisis Asal-usulnya." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 1 (2015): 200–214. http://dx.doi.org/10.31436/jia.v12i1.466.

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AbstractThis paper challenges an old belief that the Dome of the Rock in Jerusalem was built between 65/684 and 72/691 by the Umayyad caliph ‘Abd al-Malik Ibn Marwān. The paper is divided into two parts. The first part briefly examines the significance of the Rock (Øakhrah). Therein we have shown that the Rock has no special religious significance whatsoever. The second part tries to answer who exactly built the Dome of the Rock and when. The paper concludes that the likely truth is that the caliph ‘Abd al-Malik ibn Marwān was able to commence building the edifice only after crushing the insur

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Effendi, Zulham. "KARAKTER PENDIDIK DALAM KITAB HADIS SAHIH AL-BUKHARI." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 1, no. 1 (2020): 18. http://dx.doi.org/10.51590/waraqat.v1i1.27.

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Tesis ini bertujuan untuk meneliti karakter pendidik dalam kitab hadis Sahih al-Bukhari. Penelitian ini perlu diadakan mengingat adanya sebagian pendidik pada hari ini, tidak dapat dijadikan sebagai tauladan yang baik oleh peserta didiknya, karena jauhnya mereka dari nilai dan akhlak islami yang terdapat dalam Alquran dan Hadis yang seharusnya dimiliki oleh pendidik. Hasil akhir dari penelitian ini adalah bahwa di dalam kitab hadis Sahih al-Bukhari terdapat karakter pendidik, yaitu: 1. Ikhlas karena Allah sebagaimana dalam hadis yang diriwayatkan oleh „Umar ibn al-Khattab, 2. Takwa sebagaimana

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Berghout, Abdelaziz, and Zakia Berghout. "The Pattern of Cycle of Civilization: Resemblance between Ibn Khaldun and Malik Bennabi’s Views Corak Kitaran Ketamadunan Persamaan di Antara pendapat Ibn Khaldun dan Malik Bennabi." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 1 (2015): 228–45. http://dx.doi.org/10.31436/jia.v12i1.468.

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AbstractThere is very much resemblance between Ibn KhaldËn and Malik Bennabi’s views on the concept of the cycle of civilization. It is evident that the two thinkers maintain that civilization in its rise and fall follows the cyclical pattern whereby a civilization commences its course in history, develops and reaches its peak and the then retrogresses and declines leaving space for another civilization to commence its course. This is the pattern that governs civilization in history. The articles argues that it was Ibn KhaldËn, within the Islamic circles of thought, who first introduced the co

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7

Latifah Fauziah, Ismi, and Asep Sopian. "Kajian Inna : Dialektika Aliran Basrah dan Kufah dalam Buku Al-Inshâf fî Masâil Al-Khilâf." Ukazh: Journal of Arabic Studies 4, no. 1 (2023): 102–18. http://dx.doi.org/10.37274/ukazh.v4i1.739.

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Penelitian ini bertujuan untuk menjelaskan dan menganalisis perbedaan pendapat dua aliran Nahwu: Basrah dan Kufah dalam pembahasan pengaruh Inna dan saudara-saudaranya terhadap khabarnya dalam kitab Al-Inshâf fî Masâil Al-Khilâf. Penelitian ini merupakan penelitian kepustakaan dengan menggunakan metode kualitatif dan desain penelitian berupa analisis konten. Hasil penelitian menunjukkan bahwa aliran Kufah berpendapat bahwa Inna dan saudara-saudaranya tidak merafa’kan khabarnya. Sementara itu ulama Basrah mengatakan Inna dan saudara-saudaranya merafa’kan khabarnya. Aliran Basrah mengemukakan se

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8

Nordin, Faris Izwan, and Mohd Farhan Md Ariffin. "ANALYSIS OF BALAGHAT SAHIH IN AL-MUWATTA’ IMAM MALIK IBN ANAS." International Journal of Modern Education 6, no. 22 (2024): 29–46. https://doi.org/10.35631/ijmoe.622003.

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The sanads of the hadith that are narrated in balaghat, are usually considered to be daif because the sanad is clearly disconnected. Words from al-balagh derivatives (البلاغ) such as balaghani or balaghahu are not in the category of sighah al-Tahammul which is strong to justify the hadith maqbul, in theory. As a result, it challenged the status of the hadith and its authority as a postulate even though the narration of the balaghat came from a great scholar such as Imam Malik Ibn Anas. This study will be devoted to the Ummah figure, Imam Malik and his work, Al-Muwatta'. This article aims to an

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Omer, Abohaneefa Omeralshareef Ali. "The Precaution in The Explanation of ibn Aqeel: Its Forms and Places "From The Beginning of the Second Part to The End of the Explanation"." Journal of AlMaarif University College 33, no. 3 (2022): 42–63. http://dx.doi.org/10.51345/.v33i3.517.g282.

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This article tackles the grammatical precautions that Ibn Aqeel referred to in his explanation of Al-Alfiyat Ibn Malik and it is not part of the rule mentioned in Al-Alfiya. Then it is linked to the grammatical rule which the researcher is going to clarify with the aim of reaching the explanation of the grammatical issue mentioned by Ibn Malik in his Alfiyah in a clear way far from ambiguity. This will be done following the descriptive approach, using the analytical tool. In the millennium, that precaution is synonymous, so precaution means conservatism, caution, and precaution is one of the m

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Bisri Tujang. "PENOLAKAN IMAM MALIK PERIWAYATAN PERAWI MUBTADI’; ANTARA TEORI DAN TERAPAN (Studi Analisis Para Perawi Mubtadi’ Guru Imam Malik Dalam Kitab Muwatta’)." Al-Majaalis : Jurnal Dirasat Islamiyah 5, no. 2 (2018): 1–26. http://dx.doi.org/10.37397/almajaalis.v5i2.87.

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Pada konsep Imam Malik terkait perawi mubtadi’ beliau berpendapat bahwa tidak boleh meriwayatkan hadits dari (sahib al-hawa yadu’ ila hawahu) seorang propagandis bid’ah yang membuat propaganda kepada bid’ahnya. Pandangan tersebut membuktikan bahwa imam Malik tergolong ulama ahli hadits yang menolak riwayat perawi mubtadi’ secara mutlak. Sebagaimana dijelaskan imam Ibnu Rajab, hal tersebut dilatar belakangi oleh karena perilaku hawa nafsu dan bid’ah tidak menjamin pelakunya jujur dalam periwayatannya, apalagi jika riwayatnya menguatkan sektenya sendiri”. Muncul kemudian pertanyaan, sejauh mana

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Saedi, Saud. "Grammatical Digression according to Ibn Malik in Al-Alfiyya." Journal of Umm Al-Qura University for Language Sciences and Literature, no. 34 (December 30, 2024): 55–69. https://doi.org/10.54940/ll64564832.

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The current research rely on tracing the grammatical issues that Ibn Malik delved into, and it includes topics that are not originally part of his work, either out of necessity or to complement the usefulness of those issues. The research began with an introduction in which the researcher explained the parameters of their research and the three digressions that go beyond its scope. This was followed by a preamble that clarified the concept of digression. Then the researcher mentioned the grammatical issues that Ibn Malik delved into in fourteen topics. The research concluded with the most impo

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Khoirul Mubin, Nasiruddin, Boby Bagas Purnama, and Dionisia Folliero. "Linguistic Harmonization: Dissecting Alfiyah Ibn Malik with Chomsky's Transformational Generative Theory." Alibbaa': Jurnal Pendidikan Bahasa Arab 5, no. 2 (2024): 215–42. http://dx.doi.org/10.19105/ajpba.v5i2.14610.

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This study is motivated by the need to update and deepen the understanding of Alfiyah Ibnu Malik through a modern linguistic perspective, given the complexity of the 1,002 stanzas that are difficult for students with a weak language foundation to comprehend, and the existing gap in the literature regarding the application of Transformational Generative Theory (TGT) in Arabic grammar, which can help elucidate language structure and enhance understanding and interest in learning. This research aims to examine Alfiyah Ibnu Malik using the modern linguistic approach of Transformational Generative

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Jamil, Rahmah Raini, and Dahimatul Afidah. "PHILOSOPHY AND SUFISM AT THE GOLDEN AGE ERA OF ISLAM IN SPAIN." 3rd Annual International Conferences on Language, Literature, and Media, no. 1 (August 25, 2021): 307. http://dx.doi.org/10.18860/aicollim.v2i1.1352.

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Islam began to color Spain during the Umayyad dynasty under the leadership of Walid bin Abdul Malik (705-715 AD). Figures who have an important role are Tharif bin Malik, Tariq bin Ziyad, and Musa bin Nushair. In the Middle Ages, after Islam came, various advances in the political and intellectual fields were born. Islam became the beacon of the start of intellectual progress for Europe. The peak of Spanish Muslim intellectual achievement occurred in the arena of philosophical thought. Along with the progress of philosophy in the 12th century, there was a lower line of thought, namely the path

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Andika, Musa, Najwan Nufus, and Alfi Nur Fadilah. "Pemikiran Ibn Rusyd Tentang Wadiah Dalam Kitab Bidayatul Mujtahid." At-Ta'awun 1, no. 1 (2022): 71–85. http://dx.doi.org/10.59579/atw.v1i1.2702.

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Ibn Rushd was a Maliki cleric who lived in Andalusia (now Spain). This scholar who is known for his progressive philosophical thinking has books of comparative fiqh, four schools in particular. It describes various themes ranging from worship and muamalah. One of the topics studied in this paper is Ibn Rushd's thoughts on wadiah. Where according to Ibn Rushd Wadiah is a muamalah transaction related to material things. Therefore, globally, according to all scholars, it is obligatory for him to take care of entrusted goods from conditions that are normally guarded by human assets. So something t

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15

Pribadi, M. "AL-SUYŪTI DAN AL-BAHJAH AL-MARDIYYAH (Tinjauan Biografi dan Karya)." Adabiyyāt: Jurnal Bahasa dan Sastra 8, no. 2 (2009): 277. http://dx.doi.org/10.14421/ajbs.2009.08205.

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Bahjah Mardiyyah, written by Jalal al-Din al-Suyuthi, is an interpretation of nazam (rhymed form) of alfiyyah Ibn Malik. It’s compactness does not make it incomplete. The discussion and the explanation, in Bahjah Mardiyyah, about intricate dictions in nazam alfiyyah Ibn Malik are quite complete. In addition, it is necessary for the students of Arabic Department to learn about it. This study uses the descriptive approach to elaborate the text in order to be able to criticize this book. With its unique patterns, this book is able to give an enlightenment of Arabic grammar. Tanbih, far’, tatimah

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SHEHAB, EL-MEKDAD, and ABDELKOUDDOUS SMATI. "The Psycho-Sociological Perspective on Civilization: Insights from Malik Bennabi Theory." International Journal of Islamic Thought 19, no. 1 (2021): 21–32. http://dx.doi.org/10.24035/ijit.19.2021.192.

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Throughout history, civilizations have served as the highest level of human progress, and just like countries, empires or societies, they have always been prone to rise and fall. As a result, attempts to understand their dynamics, formation, and decline have been significantly important for sociologists, politicians, anthropologists and historians, both recently and in the past. One of those was the Islamic scholar Abdurrahman Ibn Khaldun, who tried in his book "Muqaddimah" to explain the rise and fall of states, and despite the uniqueness and distinction of his proposition, Ibn Khaldun's cont

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ياشي, عبد القادر. "منهجية " محمد بن عامر االخضري البسكري" في شرحه أللفية ابن مالك". Traduction et Langues 13, № 1 (2014): 91–109. http://dx.doi.org/10.52919/translang.v13i1.827.

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Methodology of "Mohammed bin Amer Al-Akhdari Al-Biskari" in his explanation of Alfiya Ibn Malik Authoring in Arabic grammar did not confine itself to repetition, but rather suprpassed it to make grammatical issues in the form of systems” Moutoun” to facilitate the science of knowledge, and one of the most famous grammatical systems is Alfiya ibn Malik, which was popular among researchers and students of science. Among the scholars who responded to its explanation was "Muhammad bin Amer Al-Akhdari Al-Bskari" Al-Jazaery. So, it was necessary for us to shed light on this explanation and thi

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ضاري, حاتم حميدي. "Ibn Malak's Resources in "Sharh Al-Wiqaya": The books of Purity and Prayer." Al-Kitab Journal for Human Sciences 4, no. 6 (2023): 94–116. http://dx.doi.org/10.32441/kjhs.4.6.6.

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This research aims to identify the scholar Abdul Lateef bin Abdul Aziz, who is known as Ibn Malak (died. 801 AH). His most important resource in his book known as "Sharh Al-Wiqaya", where his proficiency appears in deriving the most important resources of the "Hanafi" doctrine from the jurisprudential, linguistic and principles of jurisprudence books. The importance of this study increases for specialists in the study of Al- Hanafi jurisprudence in particular and Islamic jurisprudence in general if we know that he included in this manuscript texts of books that have been lost, or were unknown

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Muhid, Abdul, Asnawi Asnawi, and Rangga Sa’adillah S. A. P. "Pendidikan Moral melalui Pembelajaran Kitab Alfiyah ibn Malik di Pondok Pesantren Langitan Tuban." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 6, no. 1 (2018): 106–26. http://dx.doi.org/10.15642/jpai.2018.6.1.106-126.

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Kitab Alfiyah of Muhammad bin Abdillah bin Malik al-Andalusi or known as Ibnu Malik is famous for resource of Arabic grammar. It is uncommon to find discourse of the kitab apart from the Arabic grammar. It is the fact that moral values are the other side of its contents, implicitly live in the stanzas. Philosophical worldview makes possible to uncover the moral values, then to interpret it, and to internalize it throung learning activities. This article describes the moral contents, internalization methods, and reflection of the internalization towards santri in Pondok Pesantren Langitan Tuban

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Alfain, Insiyah R., and Najih Anwar. "Analisis Penggunaan Kitab Alfiyah Ibn Malik dalam Pembelajaran Nahwu." JIIP - Jurnal Ilmiah Ilmu Pendidikan 7, no. 5 (2024): 4772–78. http://dx.doi.org/10.54371/jiip.v7i5.4302.

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Qowaid Nahwiyah merupakan salah satu mata pelajaran yang wajib diajarkan di pesantren. Ilmu Nahwu merupakan salah satu mata pelajaran yang diajarkan di Pondok Pesantren eLKISI Mojokerto. Tujuan penelitian ini adalah menganalisis penggunaan Kitab Alfiyah Ibnu Malik di kelas 11 Program Azhari SMA eLKISI Mojokerto dan mengetahui praktek pembelajaran menggunakan kitab Alfiyah Ibnu Malik di kelas 11 Program Azhari di lembaga eLKISI Mojokerto. Untuk memahami mengapa program Azhari SMP eLKISI Mojokerto merupakan sekolah Islam, santri masih menggunakan kitab kuning (klasik) sebagai media pembelajaran.

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Hanafi, Muhammad. "Konsep Pendidikan Islam Ibn Thufail." AS-SABIQUN 1, no. 2 (2019): 41–52. http://dx.doi.org/10.36088/assabiqun.v1i2.353.

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In this postmodern era, an era of technological sophistication is the culmination, Islamic education always has its own appeal to continue to be studied more deeply and comprehensively. It is interesting to know, that Islamic education in particular is the brainchild of Islamic scientists, both Western and Eastern. One of them is Ibn Thufail, an Andalusian (Spanish) thinker and philosopher of Islam. His full name is Abu Bakr Muhammad Ibn ‘Abd al-Malik Ibn Muhammad Ibn Muhammad Ibn Thufail al-Qaisyi al-Andalusi. The concept of Ibn Thufail's education is related to the problem of sources and met

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شهاب, مجيد. "Traveler and geographer Ibn Said al-Maghribi." Kufa Journal of Arts 1, no. 8 (2001): 99–128. http://dx.doi.org/10.36317/kaj/2011/v1.i8.6008.

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Ibn Said, the traveler, poet, writer, geographer, and historian, Andalusian in origin and environment. He is Ali Ibn Musa bin Muhammad Abd al-Malik bin Saeed. He was born in the city of Granada between the years (605 and 610 AH) in the castle of Yassab, also called the Castle of Bani Said. He studied language, literature, and poetry at the hands of Abu Ali al-Shalubin and Abu Hasan al-Dabbaj and Ibn Asfour. He has more than thirty books in various sciences: our choice comes to the traveler Ibn Saeed, as he wrote two books on geography, and they are among the most wonderful books he wrote.

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Rohman, M. Fathor, та Abdur Rohman Juniansyah. "دراسة مقارنة عن مدخل التعليم النحوي بين كتاب الفية ابن مالك وكتاب جامع الدروس". KILMATUNA: Journal of Arabic Education 2, № 01 (2022): 148–60. http://dx.doi.org/10.55352/pba.v2i01.496.

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Tata bahasa adalah subjek pelajaran yang dipelajari dalam studi bahasa Arab, dan subjek yang paling penting dalam studi bahasa Arab juga. Kitab Alfiya Ibnu Malik merupakan salah satu kumpulan kitab-kitab tata bahasa yang diwarisi oleh Ibnu Malik kepada umat manusia.Kitab ini tidak hanya dikenal di tanah airnya, tetapi juga telah dipelajari di seluruh dunia, baik di Timur maupun di Barat, di Indonesia sendiri. Buku ini merupakan sumber referensi dalam kajian grammar dan morfologi di lembaga pendidikan. Tujuan dari penelitian ini adalah untuk mengetahui pintu masuk yang digunakan dalam kitab Alf

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M. Fathor Rohman та Abdur Rohman Juniansyah. "دراسة مقارنة عن مدخل التعليم النحوي بين كتاب الفية ابن مالك وكتاب جامع الدروس". Kilmatuna: Journal Of Arabic Education 2, № 1 (2023): 148–60. http://dx.doi.org/10.55352/pba.v2i1.69.

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Tata bahasa adalah subjek pelajaran yang dipelajari dalam studi bahasa Arab, dan subjek yang paling penting dalam studi bahasa Arab juga. Kitab Alfiya Ibnu Malik merupakan salah satu kumpulan kitab-kitab tata bahasa yang diwarisi oleh Ibnu Malik kepada umat manusia.Kitab ini tidak hanya dikenal di tanah airnya, tetapi juga telah dipelajari di seluruh dunia, baik di Timur maupun di Barat, di Indonesia sendiri. Buku ini merupakan sumber referensi dalam kajian grammar dan morfologi di lembaga pendidikan. Tujuan dari penelitian ini adalah untuk mengetahui pintu masuk yang digunakan dalam kitab Alf

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Demir, Abdullah, and Mohammed Hilal Adamu. "Mujtahid Scholars in Islamic Law." Journal of Criminology Sociology and Law 2, no. 3 (2021): 1–12. http://dx.doi.org/10.52096/jcsl.2.3.1.

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The mujtahid scholars period is about two centuries from the early days of the Abbasids until the time of the Karahanlılar. One of the features of this period is the codification of Islamic law and the establishment of sects. Major jurists who perform the codification activity are: Sufyan b. Uyeyne (Mecca), Malik b. Enes (Medina), Hasan Basri (Basra), Abu Hanifa, Sufyan-iSevri (Kufe), Evzai (Sham), Shafii, Leys b. Sa’d (Egypt), Isaac b. Rahuveyh (Nisabur), Ahmed b. Hanbal, Davud-u Zahiri and Ibn Cerir (Baghdad). Some of these sects still exist today. Since some of them are not members of the g

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Demir, Abdullah. "Non Ahli Sunnah Sects in Islamic Law and Causes of the Emergence of Sects." Journal of Criminology Sociology and Law 2, no. 4 (2021): 1–8. http://dx.doi.org/10.52096/jcsl.2.4.1.

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The mujtahid scholars period is about two centuries from the early days of the Abbasids until the time of the Karahanlılar. One of the features of this period is the codification of Islamic law and the establishment of sects. Major jurists who perform the codification activity are: Sufyan b. Uyeyne (Mecca), Malik b. Enes (Medina), Hasan Basri (Basra), Abu Hanifa, Sufyan-iSevri (Kufe), Evzai (Sham), Shafii, Leys b. Sa’d (Egypt), Isaac b. Rahuveyh (Nisabur), Ahmed b. Hanbal, Davud-u Zahiri and Ibn Cerir (Baghdad). Some of these sects still exist today. Since some of them are not members of the g

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Demir, Abdullah, and Mohammed Adamu. "Non Ahli Sunnah Sects in Islamic Law and Causes of the Emergence of Sects." Journal of Criminology Sociology and Law 2, no. 4 (2021): 1–8. http://dx.doi.org/10.52096/jscl.2.4.1.

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The mujtahid scholars period is about two centuries from the early days of the Abbasids until the time of the Karahanlılar. One of the features of this period is the codification of Islamic law and the establishment of sects. Major jurists who perform the codification activity are: Sufyan b. Uyeyne (Mecca), Malik b. Enes (Medina), Hasan Basri (Basra), Abu Hanifa, Sufyan-iSevri (Kufe), Evzai (Sham), Shafii, Leys b. Sa’d (Egypt), Isaac b. Rahuveyh (Nisabur), Ahmed b. Hanbal, Davud-u Zahiri and Ibn Cerir (Baghdad). Some of these sects still exist today. Since some of them are not members of the g

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AARAB, Souad. "JURISPRUDENTIAL CRITICISM AT THE MALIKI JURISPRUDENCE AND THE DATE OF ITS APPEARANCE." International Journal of Humanities and Educational Research 5, no. 2 (2023): 214–22. http://dx.doi.org/10.47832/2757-5403.19.15.

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The founder and imam of Dar al-Hijrah, may God have mercy on him, was the first figure to criticize the Maliki school of thought. According to the testimony of his students at the time, its final form had less hadiths than its original version, which had ten thousand hadiths. And the reason is that he was grammatically correct, as stated in the biographers' and hadith scholars' writings. He was one of the most circumspect in hearing and updating hadiths, thus he left many of them out and waived their inclusion between the two covers of his author, and he also corrected and criticized many of t

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Khairunnisa, Annisa, Mohammad Pribadi, and Sugeng Sugiyono. "EPISTEMOLOGI PEMIKIRAN IBNU MALIK DAN REPRESENTASI PEMIKIRAN BASRAH DALAM KITAB ALFIYAHNYA." Al Mi'yar: Jurnal Ilmiah Pembelajaran Bahasa Arab dan Kebahasaaraban 7, no. 1 (2024): 481. http://dx.doi.org/10.35931/am.v7i1.3176.

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<p style="text-align: justify;"><em>The basis for establishing the rules and forms of Ibn Malik's thought in the science of nahwu has a distinctive character. Therefore, this study has two aims, (1) to explicitly identify the basis of Ibn Malik in establishing nahwu rules in general. (2) examine the form of Ibn Malik's thought which tends towards the Basrah flow represented in the book of Alfiyah. The approach in this research is descriptive qualitative. The research data are facts related to Ibn Malik's thoughts, lingual units contained in the Alfiyah book, and information related

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Umurzokov, Bakhriddin S., and Khikmatulla Y. Toshtemirov. "A LOOK AT THE HISTORY OF THE ARABIC LANGUAGE AND THE ARABIC TEXTBOOKS TAUGHT IN THE PAST IN MAWARUNNAHR." Oriental Journal of Philology 05, no. 03 (2025): 80–86. https://doi.org/10.37547/supsci-ojp-05-03-10.

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First of all, the article talks about the concept of "Arabic language", the differences of this language today, that is, classical Arabic, modern Arabic literary language, and the living spoken language - dialects and dialects unique to each region. In the past, there was a natural need for well-written resources on Arabic grammar for learning Arabic in our land of Mawarunnahr. The article mentions the books of Imam Sibawayh "Al-Kitab", the work of Imam Mubarrad "Muktazab", the treatise of Usman ibn Umar ibn Hajib Kurdi "Kofiya", the book of Muhammad ibn Abdullah ibn Malik Tai "Alfiya", the bo

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Makmur and Nurjannah. "MENCINTAI RASULULLAH SAW. DALAM PERSFEKTIF HADIS." PAPPASANG 1, no. 1 (2019): 68–89. http://dx.doi.org/10.46870/jiat.v1i1.64.

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Tidaklah salah seorang dari kalian beriman hingga aku lebih dia cintai daripada anaknya, orang tuanya dan manusia semuanya. Demikian bunyi hadis Nabi yang terekam dalam kitab Ibn Majah pada bab fi al-Iman. Namun dalam memahami hadis dibutuhkan penelitian yang mendalam sebab hadis tidak sekuat Alquran yang telah memproklamirkan dirinya sebagai kitab yang kebenarannya la raiba fih. Dari permasalahan tersebut penelitian ini bertujuan untuk mengetahui bagaimana kualitas dan kandungan hadis yang diriwatkan oleh Ibn Majah di atas. Dalam mengumpulkan data ditempuh dengan menggunakan metode takhrij al

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Damanhuri, Damanhuri. "THE HADITH OF RAJAB FASTING IN A SIMULTANEOUS RESERCH." Ar-Raniry, International Journal of Islamic Studies 3, no. 1 (2016): 221. http://dx.doi.org/10.20859/jar.v3i1.83.

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<div><p>The researched Hadith of Prophet Muhammad SAW about Rajab fasting was a narrated hadith of Ibn ‘Abbas booked by Muslim. In hadith above, there were some narrators/rawi such as Abu Bakr Ibn Aby Shaybah, Abd Allah Ibn Numair, Uthman Ibn Hakim al Ansari, Sa’id Ibn Jubayr and Abd Allah Ibn ‘Abbas. In his partial analyses, there were some conclusions that: 1. All of narrators that involved in Hadith <em>sanad </em>were qualified: 2. <em>Thiqa, </em>All the narrators met with another narrators as the teachers: 3. And the hadith matan was free from <em&g

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Ter- Ghevondian, Vahan. "THE ROLE OF DIPLOMATIC CORRESPONDENCE AT THE FINAL STAGE OF THE “ANTIOCHIAN WAR” (1216)." Journal of Oriental Studies 26, no. 2 (2025): 19–36. https://doi.org/10.46991/jos.2024.26.2.019.

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For about fifteen years, King Levon I struggled to defend the legitimate rights of his brother’s grandson, Raymond-Ruben, in order to raise him to the Antioch’s throne. After several attempts, he eventually took over Antioch in 1216. Taking into consideration previous years’ experience, this time the Armenian king tried to prevent Cilicia from being attacked simultaneously by three neighboring states. To this end, he made great diplomatic efforts, not only releasing Muslim captives and sending expensive gifts to al-Malik al-Zahir, but also sending him two skillfully worded letters that no doub

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Gamal Shehab, El-Mekdad. "Studying the Rise and Fall of Powers: Insights From Neo-Khaldunian Thought." International Journal of World Policy and Development Studies, no. 71 (March 30, 2021): 1–6. http://dx.doi.org/10.32861/ijwpds.71.1.6.

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This paper sheds the lights on the ideas of Ibn Khaldūn in conjunction with the thoughts of Malik ibn Nabi on the rise and fall of powers and posits that the psycho-sociological analysis of Ibn Khaldūn can be applied to the rise and fall of the contemporary political powers. the paper argues that this validity stems from the comprehensiveness of the Ibn Khaldūn analysis which explains how the political power generates from the stage of the idea, flowing to the stage of states, reaching ultimately to the civilization which is the most progress status sought by any power. by combing the ideas of

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Safi, Louay. "Leadership and Subordination." American Journal of Islam and Society 12, no. 2 (1995): 204–23. http://dx.doi.org/10.35632/ajis.v12i2.2387.

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Abu Ja'far al Man~ur, the founder of the 'Abbasid state, once posed aquestion to some of his confidants:Who is the hawk of Quraysh? They replied: The Commander ofthe Faithful (Amir al Mu'minin) who established the reign, quietedupheavals, and extinguished ordeals. He said: You havenot answered my question. They said: Is it Mu'awiyah? He said:No. They said: Is it 'Abd al Malik ibn Marwan? He said: No.They said: Who else, Commander of the Faithful? He said:'Abd al Ra}:iman ibn Mu'awiyah, who escaped by his cunningthe spearheads of the lances and the blades of the swords, travellingthe desert, an

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Wahid, Abdul Hakim. "Riwayat Imam Al-Shāfi’iy Dalam Pandangan Imam Al-Bukhāry." Refleksi 16, no. 2 (2018): 131–48. http://dx.doi.org/10.15408/ref.v16i2.10190.

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Imam al-Bukhāri berpendapat bahwa jalur periwayatan hadis yang paling terpercaya adalah yang menggunakan jalur Malik bin Anas dari Nafi’ dari Ibn Umar, dan Imam al-Shāfi’iy adalah murid imam Malik yang paling Masyhur. Akan tetapi muncul sebuah pertanyaan mengapa al-Bukhāry tidak meriwayatkan hadis dengan jalur al-Shāfi’iy, sehingga memunculkan persangkaan bahwa ia adalah seorang yang lemah dalam periwayatan hadis, meskipun semua itu tidak menurunkan martabat al-Shafi’iy sebagai ahli ḥadīth dan tidak pula menjadikan riwayatnya dihukumi ḍā’īf di kalangan pengikut madzhabnya. Artikel ini bertujua

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سعد, أحمد خميس. "The position of Ibn Falah al-Yamani (d. 680 AH) on the grammatical views of al-Mubarrad in his book Sharh al-Kafia." JOURNAL OF LANGUAGE STUDIES 5, no. 3 (2022): 135–58. http://dx.doi.org/10.25130/jls.5.3.8.

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This research aims to study Ibn Falah Al-Yamani’s position on the grammatical opinions of Al-Mubarrad in terms of approval, objection or transfer without discussing the opinion, as well as showing the personality of Ibn Falah Al-Yamani as he is obscured by the lack of studies on him. In the first section, it dealt with Ibn Falah’s disagreements with Al-Mubarrad’s opinions, and in the second section I dealt with Ibn Falah’s approvals with Al-Mubarrad’s opinions, and as for the third research, he talked about the opinions mentioned by Ibn Falah without weighting, then the research was appended w

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Nowogórski, Przemysław. "Fundacja sanktuarium Kubbat As-Sachra wyrazem pobożności lub polityki kalifa ABD AL-MALIKA IBN MARWANA." Saeculum Christianum 24 (September 10, 2018): 39–46. http://dx.doi.org/10.21697/sc.2017.24.3.

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At the end of the seventh century Caliph Abd al-Malik ibn Marwan built the sanctuary Qubbat as-Sachra on the Temple Mount in Jerusalem. It is difficult to explain the reasons for this foundation. Perhaps he wanted to make it a place of hajj. During this time, Mecca was under the occupation of the anti-caliph Ibn Zubair. Another reason could be the desire to commemorate the night journey of the Prophet Muhammad. Available written sources do not clearly explain any of these hypotheses. The location, architecture and decoration suggest that the Caliph built a magnificent monument to the power and

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م.م. حيدر فرحان عبد. "Towards Ibn al-Sarraj (d. 316 AH) according to Ibn Malik (d. 672 AH) Investigative study and evaluation." Journal of the College of Basic Education 21, no. 92 (2022): 189–208. http://dx.doi.org/10.35950/cbej.v21i92.7437.

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ترك لنا ابن السراج تراثا ضخما في علوم العربية وهذا التراث له منزلة عظيمة عند النحاة، فقد أكثروا النقل عنه لسعة مادته وشهرة مؤلفه أبي بكر بن السراج،. وقد جمع ابن السراج أبواب النحو والصرف وأخذ مسائل سيبويه ورتبها، واختصر فيه أصول العربية، وضم إليه مقاييسها، حتى قيل فيه: "ما زال النحو مجنوناً حتى عقله ابن السراج بأصوله".

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Ansari, Hassan, Hamid Ataei Nazari та Sabine Schmidtke. "Imāmī Theological Thought in the Early Seventh/Thirteenth Century: Sālim b. Maḥfūẓ Ibn ʿUzayza (or ʿ⁠Azīza) and His K. al-Minhāj". Shii Studies Review 7, № 1-2 (2023): 127–56. http://dx.doi.org/10.1163/24682470-12340090.

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Abstract MS Tehran, Malik 1650 includes not only one of the earliest witnesses of al-Miqdād b. ʿ⁠Abd Allāh b. Muḥammad al-Ḥillī al-Suyūrī’s (d. 826/1422–23) al-Anwār al-jalāliyya li-l-Fuṣūl al-naṣīriyya, completed in 852/1448, but also a quotation from the otherwise lost K. al-Minhāj, a theological summa by the early seventh/thirteenth-century Imāmī scholar Sālim b. Maḥfūṭ Ibn ʿUzayza (or ʿ⁠Azīza) that was popular among Imāmī scholars of al-Ḥilla until the ninth/fifteenth century. The present study discusses the scarce available data about Sālim b. Maḥfūẓ and the reception of his K. al-Minhāj,

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Kollatz, Anna. "Verkauft, um zu herrschen. Abhängigkeitsbiographien herrschaftsnaher Eliten im Kairo der Mamlukenzeit." Zeitschrift für Weltgeschichte 24, no. 2 (2023): 375–401. https://doi.org/10.3726/zwg0220234.

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Im Jahre 1260 n. Chr.1 kam in Kairo ein Mann an die Macht, der heute Vielen als der eigentliche Begründer oder Konsolidator der Mamlukenherrschaft in Ägypten und Syrien gilt: al-Malik a-āhir Rukn ad-Dīn Baibars al-Alā ī al-Bunduqdārī (um 1223–1277). Über ihn berichtet unter anderem Ibn Iyās (1448–nach 1522), der letzte arabischsprachige Geschichtsschreiber der Mamlukenzeit und selbst Nachfahre von mamlukischen Emiren:

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الشاعر, حسن. "Letters of meanings in the Diwan Al-Hudhalin." Kufa Journal of Arts 1, no. 3 (2008): 127–44. http://dx.doi.org/10.36317/kaj/2010/v1.i3.6520.

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Letters in Arabic have a great value, with which we can expand the ways and aspects of speech so that they are consistent with what we aspire to, whether their structure consists of one letter, two letters, or more than that, and two letters may be combined for a semantic purpose, which is the request for meanings.Older Arab linguists spoke about it in general linguistic books such as Kitab al-Sibawayh (d. 180 AH), al-Muqtadab by al-Mubarrad (d. 285 AH), al-Usul by Ibn al-Sarraj (d. 316 AH), the sequel to Abu Ali al-Farsi (d. 377 AH), al-Mufassal by al-Zamakhshari (d. 538 AH), and Sharh al-Muf

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الحريزي, عائد, and سجاد حمزة. "The martyrdom of al-Farra’, Ibn Malik and Ibn Hisham in grammar with the words of Imam Ali (PBUH)." Kufa Journal of Arts 1, no. 20 (2014): 61–104. http://dx.doi.org/10.36317/kaj/2014/v1.i20.6377.

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The grammarians did not cite the words of Imam Ali A in grammar except a little, and most of the grammarians cited his words A Al-Radi Al-Astarabadi, for whom we counted twenty-six witnesses, and Al-Farra cited one witness from his words A. [i]), he has only one witness from his words A, and as for Ibn Hisham, who used to cite many hadiths and narrations ([ii]), we found only three witnesses for him from the words of Imam A, and in this research we will discuss these few witnesses that were cited These flags.

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Papoutsakis, Nefeli. "Zaynaddīn Ibn al-ʿAǧamī’s (591–674/1195–1276) Kitāb iʿǧāz al-munāǧī fī l-alġāz wa-l-aḥāǧī: A Thirteenth-Century Arabic Riddle Book". Asiatische Studien - Études Asiatiques 74, № 1 (2020): 67–83. http://dx.doi.org/10.1515/asia-2019-0015.

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AbstractThis article presents a hitherto unnoted and unpublished thirteenth-century Arabic work on riddles. Zaynaddīn Ibn al-ʿAǧamī’s (591–674/1195–1276) Kitāb iʿǧāz al-munāǧī fī l-alġāz wa-l-aḥāǧī (The Confidant’s Bemusement: On Riddles and Charades) is the first surviving Arabic collection of literary riddles by a single author. The Aleppine littérateur and religious scholar Ibn al-ʿAǧamī composed this book for al-Malik an-Nāṣir Yūsuf, the last Ayyubid ruler of Aleppo and Damascus (r. 634–658/1236–1260). The work is an extensive collection of riddles in verse and prose. All the riddles were

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ALI, AZHAR, and DR SHOIAB ARIF. "5. The arrival of Muslim Sufis in the subcontinent and the promotion of scholarly activities: a research study." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 2 (2022): 40–52. http://dx.doi.org/10.53575/u5.v6.02(22).40-52.

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In the subcontinent, the Companions, the followers, the followers of the followers and the narrators came at different times and continued to perform the duties of spreading Islam here. The books of Asma 'ul-Rijal and the turning of the pages of history show that according to a conservative estimate, about five Companions visited India, including' Uthman ibn Abi al-'As Saqafi and his brothers, 'Abdullah ibn' Umayr, and Sahl ibn 'Adi ibn Malik, Syedna Asim bin Amr and Syedna Majasha bin Thaalba and others. In the same way, many great men entered the subcontinent for the purpose of jihad and the

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Guritno, Galih. "PENGARUH SULTAN MALIK AS SHALIH TERHADAP KESULTANAN SAMUDERA PASAI (1297-1326 M)." Estoria: Journal of Social Science and Humanities 2, no. 2 (2022): 274–90. http://dx.doi.org/10.30998/je.v2i2.624.

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The Article discusses the early history of the development of islam in the islamic sultanate of samudera pasai and discusses the life of samudera pasai during the literature study. Samudera pasai was the first area visited by arab traders and from this region the spread throughout the archipelago. During the leadership of sultan malik as shalih Samudera Pasai played an important role in the advancement of the sultane Samudera Pasai. Based on domestic and foreign sources as will as pasai’s historiography, this paper attempts to describe the islamization process of samudera pasai. Based on the n

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Ahmed, Sundus Othman Shehab, and Enad Mikhlif Mehabash. "The Standards of Origin and Branch in “Sharh Al-Tas’heel” by Ibn Malik." Journal of AlMaarif University College 34, no. 2 (2023): 72–95. http://dx.doi.org/10.51345/.v34i2.700.g354.

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The grammarians set their rules by carefully observing the linguistic material that they extracted and available to them from the Holy Qur’an, and the words of the eloquent Arabs, as they began to classify the patterns and abstract them, and whenever they found similarities between the phenomena, they considered it a rule, and carried on it its counterparts from what was not heard of the Arabs or was not mentioned in the eloquent texts. As for the phenomena that were forbidden to them and they could not organize them into a rule, they considered them among the anecdotes that are preserved from

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Al-lssawi, Maryam Makki Sagheer. "Narrative Variations in the Book of Tafsir in Sahih al-Bukhari (Al-Yunini Edition): A Semantic Study." KnE Social Sciences 10, no. 6 (2025): 65–81. https://doi.org/10.18502/kss.v10i6.18278.

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I present to the esteemed reader this linguistic research that examines the semantic aspects of some variant narrations in the book “Al-Jami Al-Sahih” by Imam Abu Abdullah Muhammad ibn Ismail Al-Bukhari (d. 256 AH), focusing on the version of Imam Abu Al- Hussein Sharaf Al-Din Al-Yunini (d. 701 AH). He was named after his village (Yunin), one of the villages of Baalbek. Imam Al-Yunini collected various investigations to make his version more accurate, with the assistance of the grammatical scholar Ibn Malik (d. 672 AH), author of Al-Alfiyyah, who attended his blessed sessions numbering 71 in t

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Aslami, Nuri, Asmuni Asmuni, and Tuti Anggraini. "Mazhab Shahabi Dan Aplikasinya Dalam Ekonomi Kontemporer." Mumtaz : Jurnal Ekonomi dan Bisnis Islam 1, no. 1 (2022): 1–13. http://dx.doi.org/10.55537/mumtaz.v1i1.75.

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Perubahan hukum Islam dalam banyak hal erat kaitannya dengan disiplin ushul fiqh, yang menjadi dalil dan dasar berijtihad. Mazhab shahabi merupakan dalil para ulama hukum fiqh untuk mengatasi permasalahan yang ada di kalangan umat Islam. Mazhab shahabi berarti pendapat seorang sahabat, dan pendapat itu menyebar ke sahabat lain tanpa ada sahabat yang menentangnya. Mazhab shahabi adalah salah satu dari referensi aturan Islam dari zaman Tabi’in. Di kalangan ulama berbeda pendapat mengenai kehujjahan mazhab shahabi. Imam Malik, Ar-Razi, Hanafiyyah, Asy-Syafi’i dengan Qaul Qadimnya serta Ahmad bin

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S, Saepullah. "Eksistensi Literatur Fiqh(Sisi Pelestarian dan Perkembangannya)." MUAMALATUNA 11, no. 1 (2020): 23. http://dx.doi.org/10.37035/mua.v11i1.3321.

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Spesifik dalam literature fiqh yang membahas tentang dinamika pemikiran hukum Islam, banyak buku-buknya yang telah ditulis para imam besar-khususnya imam munjtahid yang 4 (empat) yaitu: Abu Hanifah, Al-Syafi’i, Malik Ibn Anas dan Ibn Hambal. Selanjutnya, diteruskan dan dikembangkan oleh para murid-muridnya. Dengan aneka dilektika metodologi yang disajikan, semua itu menjadi pembelajaran berharga bagi kita. Berikutnya, supaya tidak terjadi pengkultuasan madzhab dan membuka cakrawala khazanah pemikiran dan analisis, para ulama mengahdirkan karya ilmiah yang membahas tentang aneka pendapat madzha

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