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Academic literature on the topic 'Ihsan'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Ihsan"

1

Össoylu, S., and H. R. Wiedemann. "Ihsan Doğramaci." European Journal of Pediatrics 153, no. 2 (February 1994): 55. http://dx.doi.org/10.1007/bf01959207.

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Fontaine, Rodrigue. "Surah Al-Nisa’: Some Lessons for Muslim Business Leaders Based on the Works of Khaled and Khan (Surah Al-Nisa’: Beberapa pelajaran untuk Pemimpin Perniagaan Muslim berdasarkan Tafsiran Khaled dan Khan)." Journal of Islam in Asia (E-ISSN: 2289-8077) 15, no. 3 (October 12, 2018): 315–36. http://dx.doi.org/10.31436/jia.v15i3.707.

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This study looks at sūrah al-Nisa’ (Chapter The Women) and draws some lessons for Muslim business leaders. The focus is on Muslim business leaders as they have the power and authority to transform the corporate culture of their organisations. The author compared and contrasted the works of Khaled and Khan. Although the general theme of the sūrah is justice, this author focuses on ihsan. Generally, people need to have ihsan towards one another (4:36), whether Muslims or non-Muslims. Extrapolating from this principle, this sūrah teaches us that managers need to have ihsan towards their subordinates and vice-versa. The complexity of the concept of ihsan is explored. Although ihsan is linked to taqwa (piety), it is also linked to remembering death and resurrection. The author tried two experiments, derived from the work of Kübler-Ross, to demonstrate how developing a culture of ihsan is possible. The findings state that developing a culture of ihsan is straightforward but facilitators need to have a counselling background to address participants’ concerns in the right manner. Keywords: Qur’an, ihsan, corporate culture, counselling, Islamic leadership. Abstrak Kajian ini tentang sūrah an-Nisa bagi mengambil beberapa pengajaran untuk pemimpin perniaga Islam. Tumpuannya khusus pemimpin perniaga Islam kerana mereka mempunyai kuasa dan autoriti untuk mengubah budaya korporat organisasi mereka. Penulis membandingkan dan membezakan karya-karya Khaled dan Khan. Walaupun tema umum sūrah ini adalah keadilan tetapi penulis memberi tumpuan tentang konsep ihsan. Secara umum, setiap orang perlu mempunyai ihsan terhadap satu sama lain (4:36), sama ada orang Islam atau bukan Islam. Pengkaitan daripada prinsip tersebut, sūrah ini mengajar kita bahawa pengurus perlu mempunyai ihsan kepada orang bawahan mereka dan sebaliknya. Konsep ihsan yang menyeluruh dan berhubung kait juga diteroka. Walaupun ihsan dikaitkan dengan taqwa (taqwa), ia juga dikaitkan dengan mengingati kematian dan kebangkitan. Penulis melakukan dua eksperimen, yang berasal dari karya Kübler-Ross, untuk menunjukkan keupayan membangunkan budaya ihsan. Kesimpulannya ialah membina budaya ihsan adalah mudah tetapi memerlukan fasilitator yang mempunyai latar belakang kaunseling untuk menangani masalah peserta dengan cara yang berkesan. Kata Kunci: Al-Qur'an, ihsan, budaya korporat, kaunseling, kepimpinan Islam.

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Mulyadin, Wahyu. "NILAI-NILAI PENDIDIKAN ISLAM PADA PEMIKIRAN TASAWUF." KREATIF: Jurnal Studi Pemikiran Pendidikan Agama Islam 18, no. 1 (August 4, 2020): 1–16. http://dx.doi.org/10.52266/kreatif.v18i1.358.

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Reformulasi metodologis untuk perkembangan tasawuf sangat berguna bagi masyarakat dari rentetan perkembanganya dari masa ke masa. Alternatifnya adalah tasawuf sosial sebagai ilmu yang pada dasarnya memiliki kerangka untuk amalan atau keshalihan pribadi namun dengan akhir yang tidak terbatas menjadi keshalihan sosial untuk membangun surga bagi diri sendiri dan umat manusia di dunia ini. Pada sisi lainnya, hakikat spiritual yang terkandung dalam pengamalan tasawuf Islam menekankan core values sufisme dalam diri seorang manusia seperti sikap muruah, waro’i, zuhud, qanaah, ikhlas, taqarub ilallah, moral. Secara esensial, tasawuf terletak pada pengejewantahan dari ajaran tentang ihsan, atau salah satu dari tiga serangkaia ajaran Islam, yaitu Islam sendiri, Iman, dan Ihasan. Esotorisme sufi adalah perwujudan dari sabda Nabi SAW bahwa ihsan adalah keadaan dimana ketika seorang manusia menyembah Allah SWT seolah-olah melihatnya. Sehingga pembelajaran atau paham kaum tasawuf, tidak lain adalah bagaimana menyembah Allah SWT.

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Kılıç, Hamide. "Tarih Tedrîsâtı Hakkında - İhsan." TÜRK TARİH EĞİTİMİ DERGİSİ 4, no. 2 (October 24, 2015): 281. http://dx.doi.org/10.17497/tuhed.21091.

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Wurster, Paul. "Professor Dr. Ihsan Ketin." Geologische Rundschau 77, no. 3 (October 1988): III—V. http://dx.doi.org/10.1007/bf01830173.

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Nawwir, Yush. "Penyakit dalam Perspektif Ihsan." Jurnal Ilmiah Islamic Resources 17, no. 2 (February 5, 2021): 56. http://dx.doi.org/10.33096/jiir.v17i2.82.

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Ketika seorang muslim ditimpa penyakit, maka yang pertama dilakukan adalah membangun kesadaran bahwa apa yang menimpanya adalah bagian dari kasih sayang Allah yang termanifestasi dalam bentuk penyakit dalam pandangan manusia. Apa yang menimpa manusia berupa penyakit pada hakekatnya bukanlah sesuatu yang negatif sehingga ia diposisikan sebagai musuh, tetapi sesuatu yang dapat memberi manfaat yang sangat besar pada diri manusia sebagai hamba Allah. Untuk mencapai semua ini, seorang yang sakit harus mampu bersabar agar ia mampu menepis segala hal-hal yang bisa merusak kesabarannya

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Nasrudin, Muhamad, Digdo Aji Mukti, Ahmad Nashirudin, and Ibnu Akbar Maliki. "The Implementation of Hadits on Dzikir and Ihsan: a Living Hadith Study on the Manaqiban Tradition in Majelis Dzikir Al-Khidmah Lampung." AJIS: Academic Journal of Islamic Studies 6, no. 1 (June 9, 2021): 1. http://dx.doi.org/10.29240/ajis.v6i1.2168.

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Al-Khidmah is a council of dzikir in which the congregations consist of various educational, economic, and social backgrounds. Uniquely, in the council, there are people who have criminal backgrounds such as drug addicts and thugs. In its development, these people experienced a change in character towards ihsan. This change is suspected to be the impact of their participation in Majelis Dzikir Al-Khidmah of dzikir. This paper examines the living hadith about dzikir and ihsan in Al-Khidmah and it’s role in shaping the character of its congregations towards ihsan. This paper was a field research in Simbarwaringin, Trimurjo sub-district, Central Lampung. This was a qualitative descriptive paper that provides a description of the living hadith and the formation of ihsan characters in Al-Khidmah Lampung. This paper was conducted by using participation method with the symbolic interaction method. The results concluded that Al-Khidmah revived the values of hadith about ihsan in three forms of tradition: practice, oral, and written. The character of the ihsan is measured by using the parameters of the asas al khomsa contained in the interaction model, the relation model, and the ritual dzikir of manaqib. This paper adds the treasure of the hadith study about the practice of hadith to form the character of ihsan through tarekat

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Nurlela, Ela, and Dindin Solahudin. "Manajemen Pelatihan Dasar Kepemimpinan Santri dalam Pembentukan Jiwa Kepemimpinan." Tadbir: Jurnal Manajemen Dakwah 1, no. 1 (March 30, 2016): 85–101. http://dx.doi.org/10.15575/tadbir.v1i1.129.

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Penelitian ini menjelaskan perencanaan, pengorganisasian, pelaksanaan, pengawasan dan evaluasi Latihan Dasar Kepemimpinan Santri (LDKS) yang dilaksanakan di Pondok Pesantren Al-Ihsan menerapkan prinsip-prinsip dan fungsi manajemen modern. Metode yang digunakan dalam penelitian ini adalah metode deskriptif, untuk menggambarkan dan memberikan penjelasan tentang manajemen Latihan Dasar Kepemimpinan Santri (LDKS) di Pondok Pesantren Al-Ihsan. Penelitian ini menunjukkan bahwa LDKS di Pondok Pesantren Al-Ihsan sesuai pada prinsip-prinsip manajemen modern sudah terbukti dengan adanya penerapan fungsi-fungsi manajemen modern dalam pelaksanaan LDKS. Penelitian juga menunjukkan bahwa fungsi manajemen telah diterapkan secara teratur dalam kegiatan LDKS di Pesantren Al-Ihsan, karena panitia menerapkan fungsi-fungsi manajemen dalam kegiatan LDKS ini sehingga kegiatan dapat berjalan dengan lancar, sesuai dengan tujuan yang telah di tentukan. This study describes planning, organizing, implementing, monitoring and evaluating the Santri Leadership Basic Training (LDKS) held at the Al-Ihsan Islamic Boarding School apply the principles and functions of modern management. The method used in this research is descriptive method, to describe and provide an explanation of the management of Santri Leadership Basic Training (LDKS) at Al-Ihsan Islamic Boarding School. This study shows that LDKS in Al-Ihsan Islamic Boarding School in accordance with the principles of modern management has been proven by the application of modern management functions in the implementation of LDKS. Research also shows that management functions have been applied regularly in LDKS activities at Al-Ihsan Islamic Boarding Schools, because the committee implements management functions in this LDKS activity so that activities can run smoothly, in accordance with the goals that have been set.

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Ayuadiningsih, Raden Ajeng Wahyu, Siti Annisa Devi Trusda, and Meike Rachmawati. "Karateristik Pasien Karsinoma Ovarium Berdasarkan Gejala Klinis, Penyakit Penyerta, Komplikasi, dan Usia di Ruang Rawat Inap Rsud Al-Ihsan Bandung." Jurnal Riset Kedokteran 1, no. 1 (July 10, 2021): 1–8. http://dx.doi.org/10.29313/jrk.v1i1.111.

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Abstract. Ovarian carcinoma is a primary malignant process that occurs in the ovaries. This disease is commonly found in postmenopausal women with various clinical symptoms, comorbidities, and complications. This study aims to determine how ovarian carcinoma is based on the characteristics of clinical symptoms, comorbidities, complications, and age in patients at Al-Ihsan Hospital Bandung for the period January 2018-December 2019. The population in this study were patients with ovarian carcinoma at Al-Ihsan Hospital Bandung. . The sampling technique used in this study was the total sampling technique, covering all patients with ovarian carcinoma at RSUD Al-Ihsan Bandung for the period 2018-2019. The results showed that the number of patients hospitalized in RSUD Al-Ihsan Bandung for no longer than 5 days was 72.5%. In addition, the number of ovarian carcinoma patients at Al-Ihsan Hospital Bandung with the most clinical symptoms detected, namely anemia by 47.83%, comorbidities, namely uterine myoma and gastritis by 40.00%, complications namely sepsis and pleural effusion by 33.33%. , and most have an age between 30-50 years at 47.50%. Abstrak. Karsinoma ovarium adalah proses keganasan primer yang terjadi pada ovarium. Penyakit ini umumnya dijumpai pada wanita usia pasca menopause dengan berbagai macam gejala klinis, penyakit penyerta, dan komplikasi yang timbul. Penelitian ini bertujuan untuk mengetahui bagaimana karsinoma ovarium berdasarkan karateristik gejala klinis, penyakit penyerta, komplikasi, dan usia pada pasien di RS Al-Ihsan Bandung periode Januari 2018 – Desember 2019. Populasi dalam penelitian ini adalah pasien penderita karsinoma ovarium di RS Al-Ihsan Bandung. Teknik penentuan sampel yang digunakan dalam penelitian ini yaitu teknik total sampling, mencangkup seluruh pasien penderita karsinoma ovarium di RSUD Al-Ihsan Bandung periode 2018–2019. Metode penelitian yang digunakan dalam penelitian ini adalah metode deskriptif. Hasil penelitian menunjukan bahwa jumlah pasien yang dirawat inap di RSUD Al-Ihsan Bandung paling lama kurang dari 5 hari sebesar 72,5%. Selain itu jumlah pasien karsinoma ovarium di RSUD Al-Ihsan Bandung yang paling banyak terdeteksi gejala klinis yaitu anemia sebesar 47,83%, penyakit penyerta yaitu mioma uteri dan gastritis sebesar 40,00%, komplikasi yaitu sepsis dan efusi pleura sebesar 33,33%, serta paling banyak memiliki usia antara 30-50 tahun sebesar 47,50%.

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Fuad, Ahmad Masfuful. "Practicing Ihsan with Tasawuf Amaliyah." Al-Albab 7, no. 1 (June 1, 2018): 131. http://dx.doi.org/10.24260/alalbab.v7i1.959.

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Moch. Djamaluddin Ahmad, Tasawuf Amaliyah, Jombang: Februari, 2018Practicing Ihsan with Tasawuf AmaliyahAs Islam is spread out by the Prophet of Muhammad (Peace be Upon Him: PbUH) for the seeks of becoming the blessing for the universe (raḥmatan lil ‘ālamīn), Islam offers three main pillars namely iman, islam, and ihsan. The first pillar of iman consisting of its principles (rukun) is the manifestation of the belief of a believer which is known as theology (akidah). The second pillar of Islam together with its five principles is the manifestation of the practice of Islamic teaching (syariat). And the third pillar of ikhsan is the essence of the practicing of the values of Allah the almighty God and the values of the worshipers as later known as hakikat.

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Dissertations / Theses on the topic "Ihsan"

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Ihsan, Zainul [Verfasser], Klaus [Akademischer Betreuer] Solbach, and Ingolf [Akademischer Betreuer] Willms. "Ultra-Wideband Array Antennas / Zainul Ihsan. Gutachter: Ingolf Willms. Betreuer: Klaus Solbach." Duisburg, 2014. http://d-nb.info/104939299X/34.

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Khalil, Laith Ihsan [Verfasser]. "Indoor positioning and tracking based on the received signal strength / Laith Ihsan Khalil." Duisburg, 2017. http://d-nb.info/1136270183/34.

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Ben, Elmostafa Okacha. "Les modes d'action et d'organisation des mouvements islamistes au Maroc (l'exemple d'Al Adl Wal Ihsan)." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0118.

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La thèse s'attache à montrer que le phénomène islamiste n'est pas récent, car l'existence des mouvements religieux à visées politiques, est un fait historique depuis l'avénement de l'islam. Ce qui est, en revanche, récent, ce sont leur modes d'action et d'organisation qui ont évolué avec le temps et l'espace. Leur souci majeur est désormais de participer au pouvoir. Si le PJD ne réclame que des réformes ne touchant pas à la nature de la monarchie, Al Adl Wal Ihsan, par contre, conteste l'institution de commandeur des croyants et revendique la création de l'Etat islamique comme étape à l'instauration du deuxième califat selon le modèle prophétique. La Jama'a proteste contre la modernité occidentale et souhaite construire leur propre subjectivité à travers l'islam qui constitue l'alternative à tous les maux de la société et de l'état. La thèse comporte trois parties : la première est consacrée à la typologie de l'islamisme au Maroc et les facteurs expliquant son émergence. La seconde porte sur les structures d'organisation d'Al Adl Wal Ihsan. La troisième partie traite des modes d'action de la Jama'a
This research try to show that phenomenon islamic is not recent, because different political and religious movements existed with coming of islam. What is new is their forms of action and organisation that evolved with the time and space. Indeed, the majority of islamic movements evolvy towards the integration in the political system : they want to be like party. I want to show also that the islamic phenomenon is complex, because it consist of many dimensions : existential, spiritual and religious. My text include three part : the first part talk about typology of moroccan islamic. The second part is concerning their form of organisation, their structure. In the last part, my research take an interest in the different type of action

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Graupner, Sarah Céline [Verfasser], Ihsan Ekin [Akademischer Betreuer] Demir, Ihsan Ekin [Gutachter] Demir, and Maximilian [Gutachter] Reichert. "High-risk stigmata und worrisome features bei intraduktal papillär-muzinösen Neoplasien des Pankreas : Untersuchung der Validität der International Consensus Guidelines 2012 anhand einer monozentrischen Studie / Sarah Céline Graupner ; Gutachter: Ihsan Ekin Demir, Maximilian Reichert ; Betreuer: Ihsan Ekin Demir." München : Universitätsbibliothek der TU München, 2021. http://d-nb.info/1237048826/34.

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Motaouakal, Abdelouahad. "Al-Adl wal-Ihsan : an explanation of its rise and its strategy for social and political reform in Morocco." Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/14880.

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This study examines the rise of al-Adl wal-Ihsan in the early 1980s, its development, its attitude towards a number of Islamic and contemporary issues, and its strategy to take root in society and press for social and political reform in Morocco. The aim is to provide an account that reflects as far as possible what is perceived to be the true nature of al-Adl wal-Ihsan and, more importantly, to identify the factors behind its rapid growth and its ability to become the largest organized Islamic force in the country despite operating under an authoritarian regime and in an environment already populated by several Islamic groups. Drawing on the dialogic model of interpretation which entails, among things, presenting the Islamists’ ideas, experiences and arguments using their own terms and categories, this study has used a wide range of primary and secondary sources and benefited from interviews with a variety of people, including the movement’s founding leader, Sheikh Yassine, before he passed away on 13th December 2012, in order to achieve a better understanding of al-Adl wal-Ihsan. The major findings that come from this research demonstrate that al-Adl wal-Ihsan is a mere response, among others, based on Islamic sources and ijtihad, to legitimate demands of social, political and moral order. Hence, to exclude the moral and spiritual dimension from the analysis would not help to generate plausible explanations of the rise and nature of al-Adl wal-Ihsan or any other Islamic group for that matter. As for al-Adl’s rapid expansion, it has been found to be closely related to five basic factors: a charismatic leadership, an adequate organizational structure, a coherent theoretical framework, an appealing reform strategy and special emphasis on tarbiya [education]. Thus what becomes of al-Adl wal-Ihsan in the future seems to depend on its ability to maintain, if not to improve on what is deemed to be the source of its strength, which is a big challenge.

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Zaman, Nazim Ali. "Towards an authentic Islamic development model : incorporating the roles of trust and leadership in the Islam – Iman – Ihsan paradigm." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/6946/.

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Over half a century after Islamic economics, as constructed in the post-colonial search for a modern Muslim identity, claimed that a morality-based economic system, built on the axiomatic foundations of Islamic ontological thought, would achieve the social and political aims of Islam, Muslim lands are in a dire state of underdevelopment and chaos in which basic human rights are absent even though resources are not scarce. Therefore, it may be said, that this Islamic economic vision has failed to produce any desired effect. The question is, why? This research explores the ontological sources of Quran and Sunnah, aims to identify the reasons for the failure and, through the reformulation of a new authentic model, aims to present an Islamic development methodology which is holistic in nature and which transcends the limitations of the economic or political spheres. The resulting model encompasses the concept of trust and leadership in Islam and identifies the role and functioning of each one separately. This research, which is qualitative in nature and utilises the methods of discourse analysis and textual and contextual deconstruction, is structured around three major essays the first of which details the overall development model as the path of Islam-Iman-Ihsan (submission-faith-perfection), the second with the role of iman (faith) as the binding force in Islamic social order and the last details a new concept of Islamic leadership, drawn from the prophetic example, and outlines its specific functions to construct the environment in which Islamic development can be sustained

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Ünlü, Ali Ihsan [Verfasser]. "Behandlungseffekte bei Rückenschmerzpatienten : Studie im Bereich der stationären orthopädischen Rehabilitation unter Berücksichtigung von Chronifizierung und Behandlungsdauer / vorgelegt von Ali Ihsan Ünlü." Giessen : VVB Laufersweiler, 2008. http://d-nb.info/991643828/34.

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Jebbar, Abdelhak. "Politico-religious beliefs of islamist partisans and the possibilities of a future Islamic State in Morocco : Jamaat Al Adl Wal Ihsan et Hizb al Adala Wa Tanmiya." Thesis, Nice, 2013. http://www.theses.fr/2013NICE2023.

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Cette thèse tente de vérifier La légitimité et la possibilité de concrétiser un futur gouvernement ou État islamique, par le moyen de mettre en évidence les perceptions des partisans islamistes qui appartiennent aux deux groupes politico-religieux différents, l'un est approuvé par l'Etat tandis que l'autre n’est pas approuvé. Dans le cadre général du socio-cognition et de l'anthropologie, et à la lumière de la présence d'une croyance inévitable et absolu détenu par les partisans islamistes sur l'état islamique, cette thèse étudie la compatibilité des perceptions de ces islamistes avec les concepts largement reconnu comme moderne , incarnés, par exemple, dans la démocratie, la séparation des pouvoirs et les élections. La pertinence de cette étude réside dans l'anticipation de la présence d'un état futur basé sur la loi islamique, et la présence actuelle de certains gouvernements islamiques ou gouvernements dirigés par des islamistes dans le monde arabe se présente comme une preuve d'une telle anticipation. La thèse, par conséquent, adopte une approche pluridisciplinaire fondée, d'abord, sur une partie anthropologique à travers laquelle l'observation des partisans des deux groupes politico-religieux est destinée à retracer la manière dont l'État islamique comme croyance peut être transformée en un projet d'avenir. Deuxièmement, une étude sociocognitive basée sur un questionnaire et des interviews a pour but de mettre en évidence statistique les possibilités de réalisation d'un futur État islamique avec un système constitutionnel moderne où les libertés individuelles et les droits des minorités sont respectés et acceptés. Les deux approches sont utilisés d’une façon complémentaire pour répondre à la question: Est-il possible de concrétiser un futur Etat islamique avec un système constitutionnel moderne généralement fondé sur l'acceptation des droits de l'homme et des libertés, compte tenu de la présence d'une croyance inévitable et absolue à un tel état, adoptée par les partisans de ces mouvements politico-religieux? Les conclusions tirées de cette thèse, qui servent comme une réponse à la question, confirment, à travers les données anthropologiques et statistiques, qu'un Etat islamique moderne est possible dans l'avenir, surtout avec la présence des partisans islamistes qui sont prêts à subir un changement conceptuel en ce qui concerne une partie de leurs croyances. En conséquence, la thèse recommande, surtout par rapport aux groupes politico-religieux non approuvés, de lancer une discussion ouverte et sincère, de la part de l'Etat, en présence des perceptions modérées d'un Etat islamique moderne, détenus par un certain nombre de partisans non-approuvés
The legitimacy and the possibility of concretizing a future Islamic state or government is what this thesis is trying to investigate by means of highlighting perceptions of Islamist partisans belonging to two different politico-religious groups; one is approved by the state whereas the other is not. Within the general framework of socio-cognition and anthropology, and in the light of the presence of an inevitable and absolute belief held by Islamist partisans about the Islamic state, this thesis studies the compatibility of these Islamists’ perceptions with the concepts widely acknowledged as modern, as embodied, for instance, in democracy, separation of powers, elections, partisan multiplicity…The relevance of this study lies in its anticipating the presence of a future state to be based on Islamic law, and the current presence of some Islamic governments or governments led by Islamists, in the Arab world, stand as an evidence to such an anticipation. The thesis, hence, adopts a multidisciplinary approach based on starting, first, with an anthropological ground through which observation of partisans from the two politico-religious groups is meant to trace how the Islamic state as a belief can be transformed into a future project. Second, a socio-cognitive study based on a questionnaire, which is in its turn in the form of an interview, is meant to statically highlight the possibilities of achieving a future Islamic state with a modern constitutional system where individual freedoms and minorities’ rights are respected and accepted. The two approaches are complimentary in the sense of their hunting for an answer to the question: Is it possible to concretize a future Islamic state with a modern constitutional system generally based on acceptance of human rights and freedoms in the light of the presence of an inevitable and absolute belief in such a state, adopted by partisans of these politico-religious movements? The conclusions drawn from this thesis, which serve as an answer to the question, confirm, through the anthropological and statistical data, that a modern Islamic state is possible in the future, especially with the presence of Islamist partisans who are ready to undergo a conceptual change regarding some of their believed-to-be non-modern thoughts. Accordingly, the thesis recommends, especially proportionate to the non-approved politico-religious group, to start an open and sincere discussion, from the part of the state, in the presence of moderate perceptions of a modern Islamic state, held by a number of non-approved partisans

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Aichinger, Lena [Verfasser], Güralp O. [Akademischer Betreuer] Ceyhan, Hana [Gutachter] Algül, and Ihsan Ekin [Gutachter] Demir. "Postoperative Morbidität bei Patienten mit periampullären Karzinomen und Verschlussikterus – Prognosefaktoren und ideale Dauer der Gallengangsdrainage / Lena Aichinger ; Gutachter: Hana Algül, Ihsan Ekin Demir ; Betreuer: Güralp O. Ceyhan." München : Universitätsbibliothek der TU München, 2021. http://d-nb.info/1237413230/34.

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Kröger, Isabel Maria [Verfasser], Güralp O. [Akademischer Betreuer] Ceyhan, Anna Melissa [Gutachter] Schlitter, and Ihsan Ekin [Gutachter] Demir. "Die funktionelle Analyse der Interaktion zwischen der nervalen Invasion und der Angioinvasion im humanen und murinen Pankreaskarzinom / Isabel Maria Kröger ; Gutachter: Anna Melissa Schlitter, Ihsan Ekin Demir ; Betreuer: Güralp O. Ceyhan." München : Universitätsbibliothek der TU München, 2021. http://d-nb.info/1233428209/34.

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Books on the topic "Ihsan"

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Karaburçak, İhsan Cemal. İhsan Cemal Karaburçak. Tepebaşı, İstanbul: Pera Müzesi, 2011.

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Coşkuntürk, Hüveylâ. İhsan Râif Hanım. Ankara: Kültür ve Turizm Bakanlığı, 1987.

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Lawal, Nafisa Muda. Ihsan: Littafi na biyu. [Nigeria]: [s.n.], 2000.

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Yerli bir postmodern: İhsan Oktay Anar. Konya: Palet Yayınları, 2010.

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editor, İstekli Bahtiyar, and İhsan Bey, eds. Fatma Cevdet Hanım'dan İhsan Bey'e yakılmamış mektuplar. Beyoğlu, İstanbul: Türkiye İş Bankası Kültür Yayınları, 2013.

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Bekasi (Indonesia). Sekretariat Daerah. Bagian Humas. Selayang pandang Kota Bekasi: Cerdas, sehat, dan ihsan. [Bekasi]: Bagian Humas, Sekretariat Daerah Kota Bekasi, 2011.

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Bediüzzaman'ın Lokman hekim ruhlu talebesi: Ali İhsan Tola. İstanbul: Nesil, 2012.

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Öklem, Necdet. 1. Cihan Savaşı ve Sarıkamış: [İhsan Paşanın anıları : Sibiryada esaretten kaçış]. İzmir: [s.n.], 1985.

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İhsan Oktay Anar'ın kurgu dünyası: Anar'ın kurgu evreninde postmodern bir gezinti. 2nd ed. Ankara: Grafiker, 2012.

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Hitami, Munzir. Ekspresi kultus dalam agama: Telaah terhadap Risalah Tsamrati l-Ihsan fi wiladah Sayyidi l-Insan. [Pekanbaru]: Suska Press, 2006.

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Book chapters on the topic "Ihsan"

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Abdel-Halim, Rabie E. "Ihsan." In Encyclopedia of Sciences and Religions, 1038. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201278.

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Furrer, Priska. "Anar, İhsan Oktay." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_23071-1.

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Hazzi, Osama. "Organizational Ihsan Behavior." In Global Encyclopedia of Public Administration, Public Policy, and Governance, 1–5. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-31816-5_4039-1.

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Hazzi, Osama. "Organizational Ihsan Behavior." In Global Encyclopedia of Public Administration, Public Policy, and Governance, 1–5. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-31816-5_4039-2.

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Khan, M. A. Muqtedar. "The Loss of Ihsan." In Islam and Good Governance, 9–42. New York: Palgrave Macmillan US, 2019. http://dx.doi.org/10.1057/978-1-137-54832-0_2.

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Khan, M. A. Muqtedar. "Ihsan and Good Governance." In Islam and Good Governance, 209–46. New York: Palgrave Macmillan US, 2019. http://dx.doi.org/10.1057/978-1-137-54832-0_7.

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Khan, M. A. Muqtedar. "Ihsan: Classical and Contemporary Understanding." In Islam and Good Governance, 77–102. New York: Palgrave Macmillan US, 2019. http://dx.doi.org/10.1057/978-1-137-54832-0_4.

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Furrer, Priska. "Anar, İhsan Oktay: Puslu Kıtalar Atlası." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_23072-1.

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Mango, Andrew. "Professor Ali İhsan Bağiș — A Tribute." In A Bridge between Cultures, edited by Sinan Kuneralp, 7–8. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225971-002.

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Khan, M. A. Muqtedar. "Unveiling Ihsan: From Cosmic View to Worldview." In Islam and Good Governance, 103–59. New York: Palgrave Macmillan US, 2019. http://dx.doi.org/10.1057/978-1-137-54832-0_5.

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Conference papers on the topic "Ihsan"

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Yusuf, Syaifulloh, and Kurniawan Dwi Saputra. "Ihsan-Based Character Education." In 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.038.

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Gardham, R., and W. W. Moeshart. "3-D Seismic Ihsan/Jameel Area (Oman) Results and Implications." In Middle East Oil Show. Society of Petroleum Engineers, 1989. http://dx.doi.org/10.2118/17995-ms.

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Mais, Rimi Gusliana, Eko Ganis Sukoharsono, Aulia Fuad Rahman, and Aji Dedi Mulawarman. "Concept of Corporate Social Responsibility According to Perspective of Ihsan on Sharia Banking." In Proceedings of the 5th Annual International Conference on Accounting Research (AICAR 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicar-18.2019.38.

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Arif, Zainal, Mrs Zulfitria, and Mr Mahruroji. "Effect Of Nasyid Art Education On The Establishment Of Santri’s Attitude In Darul Ihsan Islamic Boarding School." In Proceedings of the International Conference on Rural Studies in Asia (ICoRSIA 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icorsia-18.2019.16.

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Sulaiman and Tengsoe Tjahjono. "Simulacra and Hyperreality in Novel Aku Lupa Bahwa Aku Perempuan by Ihsan Abdul Qudus: Perspective Jean Baudrillard." In 4th International Conference on Arts Language and Culture (ICALC 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200323.065.

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Manalu, Lisbet Octovia, Budi Rustandi, and Budi Somantri. "Description of Anxiety Levels of Pre School Children With Thalassemia Who Will Get Blood Transfusion in the Thalassemia Poly at Al-Ihsan Baleendah Hospital, Bandung." In 4th Forum in Research, Science, and Technology (FIRST-T3-20). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/ahsseh.k.210122.009.

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Nayak, Chinmay Kumar, and Manas Ranjan Nayak. "Optimal battery energy storage sizing for grid connected PV system using IHSA." In 2016 International conference on Signal Processing, Communication, Power and Embedded System (SCOPES). IEEE, 2016. http://dx.doi.org/10.1109/scopes.2016.7955654.

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Nayak, Chinmay Kumar, and Manas Ranjan Nayak. "Optimal size and cost analysis of standalone PV system with battery energy storage using IHSA." In 2016 International conference on Signal Processing, Communication, Power and Embedded System (SCOPES). IEEE, 2016. http://dx.doi.org/10.1109/scopes.2016.7955599.

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"Model Sistem Pencatatan Digital Pada Peternakan Sapi Nasional Melalui Implementasi Teknologi Agromilenial Sebagai Solusi Jitu Tercapainya Swasembada Sapi di Indonesia S Ihwan, A Usman, B W Putra." In Teknologi Peternakan dan Veteriner Mendukung Kemandirian Pangan di Era Industri 4.0. Pusat Penelitian dan Pengembangan Peternakan, 2019. http://dx.doi.org/10.14334/pros.semnas.tpv-2019-p.292-303.

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Reports on the topic "Ihsan"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, October 2020. http://dx.doi.org/10.47816/01.006.20.

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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?

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Safi, Omid. ABOUT US NEWS & EVENTS LIBRARY AEMS RESEARCH PUBLICATIONS THE FAIRFAX INSTITUTE “GOD COMMANDS YOU TO JUSTICE AND LOVE” Islamic Spirituality and the Black-led Freedom Movement. IIIT, October 2020. http://dx.doi.org/10.47816/01.005.20.

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Cornel West, widely seen as one of the most prophetic intellectuals of our generation, has famously said: “Never forget that justice is what love looks like in public.” This teaching, bringing together love and justice, also serves as one that links together the highest aspirations of Islamic spirituality and governance (Ihsan) and justice (‘adl). Within the realm of Islamic thought, Muqtedar Khan has written a thoughtful volume recently on the social and political implications of the key concept in Islamic spirituality, Ihsan.[1] The present essay serves to bring together these two by taking a look at some of the main insights of the Black-led Freedom Movement for Islamic governance and spirituality.

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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.

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