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Journal articles on the topic 'Sheikh Said'
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KOÇ, Nurgün. "Sheikh Said Rebellion." Journal of Turkish Studies Volume 8 Issue 2, no. 8 (2013): 153–66. http://dx.doi.org/10.7827/turkishstudies.4101.
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OLSON, Robert. "The Sheikh Said Rebellion." Journal of Kurdish Studies 1 (January 1, 1995): 77–83. http://dx.doi.org/10.2143/jks.1.0.519228.
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OLSON, Robert. "The Sheikh Said Rebellion." Journal of Kurdish Studies 1, no. 1 (April 14, 2005): 77–83. http://dx.doi.org/10.2143/jks.1.1.519228.
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OLSON, Robert. "The Sheikh Said Rebellion in Turkey in 1925." Turcica 24 (January 1, 1992): 263–75. http://dx.doi.org/10.2143/turc.24.0.2014168.
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Rashydov, Seifulla. "SHEIKH OF THE NAQSHBANDI AND SHAZILI TARIKATS SAID-AFANDI AL-CHIRKAVI." Modern Islamic Studies 1, no. 1 (December 19, 2019): 31–38. http://dx.doi.org/10.25264/2707-4013-2019-1-31-38.
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Özoğlu, Hakan. "Exaggerating and exploiting the Sheikh Said Rebellion of 1925 for political gains." New Perspectives on Turkey 41 (2009): 181–210. http://dx.doi.org/10.1017/s0896634600005410.
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AbstractThe religious and nationalist nature of the Sheikh Said Rebellion in 1925 has been debated by the scholars for decades. For the Kurdish nationalists the rebellion symbolized the Kurdish struggle for an independent state. For the Turkish state, it was another deception by Great Britain to stir up the region for its colonialist interests. Newly available sources in the US diplomatic archives raise the question of the Turkish government's fomentation and/or manipulation of the Sheikh Said Rebellion. In addition, some of the Turkish oppositional leaders (such as Kazim Karabekir) of the time suggested that this rebellion was allowed to happen to suppress the political opposition in Turkey. This study examines the validity of these claims and how this rebellion was manipulated to silence political opposition in Turkey. More specifically, this study will seek answers to the following questions: Was the Sheikh Said Rebellion fomented by the Turkish government to eliminate the political opposition? How was this rebellion manipulated to accomplish this aim?
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Tumalayev, Davud R. "The Theological Heritage of Sheikh Said Afandi al-Chirkawi as a Source of Prevention of Extremism and Spiritual and Moral Education of Modern Youth in Dagestan." Minbar. Islamic Studies 11, no. 1 (June 30, 2018): 157–66. http://dx.doi.org/10.31162/2618-9569-2018-11-1-157-166.
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Abstract: this paper analyzes the possibility of using the theological heritage of the venerable Sheikh shaziliyskogo tariqat Said Afandi al-Chirkawi in the Republic of Dagestan. The religious renaissance that took place in the 1990s allowed the ideas of Islam to regain on the territory of the republic. However, it led to the emergence among Dagestani youth of adherents of extremist religious ideas. The author reveals the positive significance of the application of sheikh’s writings in the work on prevention and countering manifestations of extremism among young people. Also shown are methods of using the spiritual heritage of Sheikh in solving other spiritual and moral problems of today’s youth.
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Zainol, Nur Zainatul Nadra. "Sumbangan Sheikh Sa’id Hawwa (1935-1989): sorotan awal proses tazkiyah al-nafs sebagai wadah pembersihan jiwa." TERAJU 1, no. 02 (September 19, 2019): 73–78. http://dx.doi.org/10.35961/teraju.v1i02.61.
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Tazkiyah al-nafs is a method of purification of the human soul in the form of internal purification and external formation in order to suppress desires and bad habits that lead to mental health and behavioral disorders. Sufism figures have introduced the method of purification of the soul, including Sheikh Sa'id Hawwa, which further explains Imam al-Ghazali's method of purification of the soul. This article aims to highlight the contribution of this figure in this field and analyse the approach presented by Sheikh Sa'id Hawwa in the method of tazkiyah al-nafs. This study is a qualitative study with content analysis design. The results show that Sheikh Said Hawwa has highlighted the method of tazkiyah al-nafs that is able to educate the human soul to avoid mental health and behavioral disorders. This study can provide early guidance and highlights on the method of purification of the soul based on the Quran and al-sunnah
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Ayub, Mohd Nasir, Surita Hartini Mat Hassan, and Mohd Asmadi Yakob. "Gagasan Madrasah al-Zahra’: Pemikiran Said Nursi dalam Pendidikan." Journal of Contemporary Islamic Studies 6, no. 1 (September 14, 2020): 111–35. http://dx.doi.org/10.24191/jcis.v6i1.7.
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Islamic education has been strongly emphasized in Muslim communities. The quality of education and adherence to the Islamic worldview will shape Muslim personalities towards the true meaning of excellence in this world and the hereafter. In the broader context of the establishment of the university as a more systematic field of knowledge has long been practiced in Muslim countries, in particular with the existence of Al-Azhar University, which is the oldest university in the world. However, whether the establishment of a university in a Muslim country now fulfill the needs of the Muslims themselves, while still meeting the characteristics of Islamic civilization. This paper aims to analyze the idea of education of an Islamic thinker at the end of the Ottoman Turkish government, namely Sheikh Badiuzzaman Said Nursi who is considered a figure who tried to integrate the religious and scientific knowledge in a single framework based on Madrasah al Zahra's model. This study is adopted a library research and its analysis is based on a content analysis framework. The study found that the idea of establishing Madrasah al Zahra Islamic University by Sheikh Badiuzzaman Said Nursi was in line with religious demands, to cater the needs of Muslims and restoring the strength of Muslims in leading the occupation of Western powers at that time.
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Jones, Michael. "The Early Christian Sites at Tell El-Amarna and Sheikh Said." Journal of Egyptian Archaeology 77 (1991): 129. http://dx.doi.org/10.2307/3821958.
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Jones, Michael. "The Early Christian Sites at Tell El-Amarna and Sheikh Said." Journal of Egyptian Archaeology 77, no. 1 (October 1991): 129–44. http://dx.doi.org/10.1177/030751339107700111.
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Zurcher, Erik J., and Robert Olson. "The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880 - 1925." Die Welt des Islams 32, no. 1 (1992): 154. http://dx.doi.org/10.2307/1570633.
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McCarthy, Justin, Robert Olson, and William F. Tucker. "The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880-1925." American Historical Review 96, no. 4 (October 1991): 1252. http://dx.doi.org/10.2307/2165152.
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Beck, Lois G., and Robert Olson. "The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880-1925." Ethnohistory 38, no. 3 (1991): 356. http://dx.doi.org/10.2307/482384.
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Budeiri, Musa. "Poor Kid on the Bloc: The Importance of Being Jordan." Die Welt des Islams 36, no. 2 (1996): 242–57. http://dx.doi.org/10.1163/1570060962597454.
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AbstractI want to relate to you what your King has to put up with in order to provide for the welfare of this country. On our Master's trip to Kuwait, we spent three days there, but the delegation failed to get a single piaster. (...) The Sheikh of Kuwait himself said to our Master: “When do you depart, my brother?” When our Master answered, tomorrow at ten, the Sheikh responded: “Why delay? It is better if you leave earlier.” Think of these words and this attitude ...
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Khusaeri, Khusaeri. "PEMIKIRAN SYEKH NAWAWI AL-BANTANI DALAM BIDANG HUKUM ISLAM (Tentang Taklif dan Mukalaf)." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 11, no. 1 (June 30, 2014): 15. http://dx.doi.org/10.22515/ajpif.v11i1.1196.
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Sheikh Nawawi was born in 1815 by the name Abu „Abd al-Mu‟thi Muhammad Nawawi Ibn „Umar al-Tanari Al-Bantani al-Jawi. Ashis name implies, Java Island was his birthplace. It was in the village ofTanara in Banten district of West Java. When he was fifteen, the sheikhengaged in a pilgrimage to Mecca and he found interests in thescientific life there in the Holy City for the Muslims. Drawn to theliking of intellectual life as religious scholar in Mecca, the sheikhdecided to deepen his religious study in the city for three years. Whenthe sheikh journeyed for his second pilgrimage to Mecca, he decided tocontinue his study and to be the permanent resident of the Holy City.During his scholarly life, Sheikh Nawawi had authored 99 to 115religious books with various topics and themes. As the sheikh was thedisciple of Madhhab Shafi‟i, the religious books he authored were ofthe madhhab. In his discussion on taklif and mukallaf, those bearingthe taklif, for instance, the sheikh said that the taklif from Allah neverburdens mankind; the taklif is always in concordance with the abilitiesmen possess (Al-Baqarah 286).
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Mofateh, Mohammad Hadi, and Seid Mahdi Sadati. "Transmitters of Hadith of Abu al-Qasim al-Khoei in General Reliability." Journal of Politics and Law 9, no. 10 (November 30, 2016): 95. http://dx.doi.org/10.5539/jpl.v9n10p95.
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Ayatollah Khoei expressed various views by other scholars besides expressing his views on general reliabilities. Concerning People of Consensus, he believes that transmission of hadith does not mean all the hadiths narrated by each of people of consensus by Imams, but the mursal hadith or the hadith narrated by the poor narrator is acceptable, expressing the majesty and position of hadith. Concerning An Al-Saghat, he believes that Ja'far ibn Bashir has narrated from the poor narrators such as Saleh bin al-Hakam and Abdullah bin Mohammed Jaefi, however how it can say that he has been being narrated from reliability. Ahmad ibn Muhammad ibn Abi Nasr as narrated by Shaykh Tusi is among three jurists who have been being narrated from reliability. Abu al-Qasim al-Khoei has mentioned name of 115 Sheikhs among which 53 members are reliable and others are unknown, nonsense or poor. He said that there is no accompaniment between accompany and reliability, as we do not know the prophet’s accompanions just due to their accompaniment with him. Seeking for mercy and forgiveness are the assignments recommended in religion, mentioned that it can seek forgiveness for the unfaithful believers. Therefore, if the people like Sheikh Mofid or Sheikh Sadough seek forgiveness for a person, this does not mean their reliability.
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Zainol, Nur Zainatul Nadra. "MODEL TAHAQQUH DALAM TAZKIYAH AL-NAFS OLEH SAID HAWWA BAGI MERAWAT JIWA MUSLIM." PERADA 2, no. 2 (December 19, 2019): 115–26. http://dx.doi.org/10.35961/perada.v2i2.36.
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Tazkiyah al-nafs ialah suatu kaedah pendidikan jiwa seseorang manusia yang berbentuk penyucian dalaman dan pembentukan luaran supaya dapat mengekang kemahuan dan sifat buruk yang membawa kepada ketidaksihatan mental dan kecelaruan tingkah laku. Tokoh-tokoh tasawuf telah memperkenalkan kaedah dalam penyucian jiwa antaranya Syeikh Sa’id Hawwa yang memperjelaskan lagi kaedah Imam al-Ghazali dalam penyucian jiwa. Artikel ini bertujuan untuk menganalisis pendekatan tahaqquq yang diketengahkan oleh Syeikh Sa’id Hawwa dalam kaedah tazkiyah al-nafs. Kajian ini adalah kajian kualitatif dengan reka bentuk analisis kandungan. Hasil kajian menunjukkan Sheikh Said Hawwa telah mengetengahkan proses dan peringkat tahaqquq dalam kaedah tazkiyah al-nafs yang berupaya mendidik jiwa manusia supaya terhindar daripada ketidaksihatan mental dan kecelaruan jiwa dengan sifat-sifat mazmumah. Kajian ini dapat menjelaskan model komprehensif tahaqquq dalam kaedah penyucian jiwa berlandaskan al-Quran dan al-sunnah.
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Maghfiroh, Naela. "STUDI KOMPARASI PEMIKIRAN ULAMA BADIUZZAMAN SAID NURSI DAN KITAB TA’LIM MUTA’ALIM TERHADAP PENDIDIKAN AKHLAK GENERASI MUDA." Al-Madaris Jurnal Pendidikan dan Studi Keislaman 2, no. 2 (September 19, 2021): 23–39. http://dx.doi.org/10.47887/amd.v2i2.29.
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This research is motivated by the impact of moral education of the younger generation which is starting to become the public spotlight due to abandoning moral values. So the writer is interested in studying the concept of moral education according to the cleric Badiuzzaman Said Nursi and the Book byTa'lim Muta'alim by the scholar Sheikh al-Zarnuzi. This study uses the type of literature study research. The approach used in this research is a historical approach. The method used to analyze the content is (content analysis). The purpose of this study is to find out how the concept of moral education according to the cleric Badiuzzaman Said Nursi and Kitab Ta'lim Muta'alim, and to find out the comparison of the concept of thought according to the cleric Badiuzzaman Said Nursi and the Kitab Ta'lim Muta'alim to the moral education of the younger generation.
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Hj Mohd Noor, Muaz, S. Salahudin b. Hj. Suyurno, Mohd Zaid Mustafar, and Muhammad Taufik Md Sharipp. "Pemikiran Metafizik Badiuzzaman Said Nursi: Hakikat dan Hikmah Kenabian Berdasarkan Kitab Rasail An-Nur." Maʿālim al-Qurʾān wa al-Sunnah 13, no. 14 (December 1, 2017): 35–43. http://dx.doi.org/10.33102/jmqs.v13i14.98.
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This study is an attempt to elaborate on metaphysical thinking of a mujaddid, a highly influential intellectual and reformer of the 20th century, Sheikh Badiuzzaman Said Bin Mirza (Said Nursi) on the question of prophethood. In this study, the authors have focused on the prophecies as well as the wisdom of prophethood. This study focuses on the great books of Said Nursi, Rasāil an-Nūr, which is sourced from the al-Qurān and al-Hadith. For further interpretation of each debate, the authors have presented an overview of some ‘scholars’ of various schools of thought as a comparison. From the aspect implementation of the study, the authors have adopted the use of documentation to gather all the necessary data, while the method of inductive, deductive and comparative are used to analyze all the data collected. The findings of this study show that the existence of the prophet is in line with the creation of man, which is a necessity and guidance for mankind in this world. Said Nursi appears to have proved that the prophetic style of thinking can solve the issue of the community that exists on this day, though the prophecy has passed over 1400 years ago.
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Ansori, Muhammad Rizal, Duski Ibrahim, and Munir Munir. "Konsep Pendidikan Sufistik Menurut Syeh Abu Hasan Asy-Sadzily (Tela’ah Kitab Risalatul Amin Fi Wusuli Li Robbil Alamin)." Muaddib: Islamic Education Journal 2, no. 1 (June 7, 2019): 60–69. http://dx.doi.org/10.19109/muaddib.v2i1.5658.
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Development of technology has an impact on high intellectuality, but beside it is also low morality and spirituality. This condition important to revitalization religious education and a self-approach to Allah SWT namely Sufism education. The formation of religious, steady and stable human beings. This is a qualitative research and including in library research, the approach used is the thought of figure, and the object of this research is Sufism . The purpose of this study is to achieve a comprehensive understanding of Sheikh Abul Hasan asy-Syadzili thoughts, founder of a Syadziliyah order of mystics. Results of this research is morality-amali Sufism education of Sheikh Abul Hasan asy-Syadzili. His thinking is influenced by Sufism and thinkers previous him, especially al Imam Ghazali and Sufisms implementer. Second, the basic concept of Sufism education in Risalatul Amin fi Wusuli Li Robbil Alamin's book can be classified into four categories, that is remembrance, thinking (tafakur), really need (faqir), and love. Characteristics Sufism of Sheikh Abul hasan is flexibility. He said, Sufism is not have to away from the worldly, but true Sufism are associate with society and resolve their problem, true Sufism are have treasure but they are not controlled by it.
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Kamaladdini, Seied Mohammad Bagher. "A Newly Found Edition of "Forty Positions" by Abu Said Abu Al-Khair." International Letters of Social and Humanistic Sciences 54 (June 2015): 34–39. http://dx.doi.org/10.18052/www.scipress.com/ilshs.54.34.
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Abu Said Abu al-Khair (357_440H.) is one of the greatest mystics of Islam whose published works, the "Secrets of monotheism in positions of Sheikh Abu Said Abu al-Khair" and "expressions and words of Abu Said Abu al-Khair" are considered as the most important mystical sources. Secrets of monothsiem is a valuable book that gives us clear information about mystical character of Abu Said Abu al-Khair. Many scholars have been able to extract clear and informative points from this book for their research, have about Abu Said Abu al-Khair's way of life. ALso "expressions and words of Abu Said Abu al-Khair" is an important book that contributed to the greater understanding of emotions and moods of Abu Said Abu al-Khair.But what has long been common among experts is that Abu Said Abu al-Khair has had another work called "positions" that has existed and is gone. Although some Persian language and literature researchers including Professor Shafi'i Kadkani have carefully examined and presented many copies of this work some of which have been published, but still there is a lot more to "positions". In this paper which has been written in a descriptive and analytical method with research approach firts we study works that have introduced this book and then a rare manuscript of this valuable work will be introduced. This version starts with praising of God and then discusses forty mystical positions like nothingness, remorse, repentance, devotion, battle, etc.
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Pramasto, Arafah. "Kritik terhadap Pemikiran Kontroversial Bercorak Panteistik di Tengah Umat Islam dalam Karya Syaikh Abdus Shamad Al-Palimbani Abad ke-18." SINDANG: Jurnal Pendidikan Sejarah dan Kajian Sejarah 2, no. 1 (January 31, 2020): 8–18. http://dx.doi.org/10.31540/sindang.v2i1.823.
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Sufism is a philosophy that emerged among Muslims in 9th. Century A.D. It emphasises on the concept of bathiniya (esoteric) in the practicing of Islam. Among several figures propagating Sufism, two of them were Al-Hallaj in Middle East and Sheikh Siti Jenar in Indonesian Archipelago. Both were accused of spreading ideas of Panhteism (i.e. belief in Allah and his creations as one entity), which consequently resulted in Sufism being considered ‘Heresy’ and a ‘Stray idea’ by the orthodox Muslims. Sheikh Abdus Shamad Al-Palimbani, a Sufi Ulema born in Palembang (1737 AD) wrote critiques for Sufism in his three writings. The first book called ‘Kitab Hidayatus Shalikin’ in which he said that Allah is different with his creation. The second book, ‘Kitab Tuhfah Ar-Raghibin’ in which he rejected the concept of ‘Hulul’ (i.e. the belief that Allah is in creation), and lastly the ‘Kitab Siyarus Salikin’ that explored human’s awarness of their ‘lust’ which he believed is a gateway to understand the distinction between Allah’s divine reality and human existence.
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Erniati, Erniati, and Evang Asmawati, Sitti Hermina. "SEJARAH MASUK DAN BERKEMBANGNYA AGAMA ISLAM DI LOGHIYA MUNA ABAD XVI-XVII." Journal Idea of History 2, no. 2 (December 27, 2019): 77–85. http://dx.doi.org/10.33772/history.v2i2.866.
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This study aims to describe the history of the entry and development of Islam in Loghiya in the XVI-XVII centuries. The method used in this study was the historical method proposed by Kuntowijoyo which consisted of five stages, namely: (1) Topic selection (2) Source heuristics (3) Source verification (4) Source interpretation and (5) Historiography. The results showed that: (1) The initial entry of Islam in Loghiya was brought by Sheikh Abdul Wahid in 1527 AD when the people still adhered to animism and dynamism. Islamic symbols were then continued by Firus Muhammad in 1614 AD who taught about fasting Ramadan. Furthermore, the spread of Islam by the Shari'a was carried out by Syarif Muhammad in 1643 AD (2) Pathways used in the spread of Islam in Loghiya through: (a) Trade routes, (b) Arts routes, and (c) Paths of Sufism. (3) The development of Islam in Loghiya could be seen through three periods namely: (a). Period of Sheikh Abdul Wahid in 1527 AD, (b) Period of Firus Muhammad in 1614 AD, (c) Period of Islamization carried out by Syarif Muhammad / Said Raba in 1643 AD
Keyword: History, Dissemination, Development, Islam and Loghiya
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Sujadi, Agus. "MORALITAS ASKETISME SYEKH SITI JENAR: STUDI TRILOGI SYEKH SITI JENAR KARYA AGUS SUNYOTO." PRASASTI: Journal of Linguistics 3, no. 2 (November 30, 2018): 151. http://dx.doi.org/10.20961/prasasti.v3i2.15098.
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<p><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Sheikh Siti Jenar is a sensational figure through his teachings that are monotheistic. It is not so when reading the novel trilogy by Agus Sunyoto. The spiritual aspects of religion, which are presented can be said to be logical when viewed through the angle of asceticism. Research studies conducted in the form of text with the approach of critical discourse analysis (CDA). The data collected from the text unit of the novel trilogy of Sheikh Siti Jenar by Agus Sunyoto. The result of this research is, asceticism as individual morale leads to social and political morale. And the ascetic ethos of Sheikh Siti Jenar as a human person provides the impetus and limitation to act in his daily behavior. So the ascetic morality of Sheikh Siti Jenar has a general and expansive character.</span><strong></strong></p><p><strong><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;"><br /></span></strong></p><p><strong><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Keywords: </span></strong><span style="font-size: 12.0pt; line-height: 115%; font-family: 'Times New Roman','serif'; mso-fareast-font-family: Calibri; mso-ansi-language: IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Moralitas, Asketisme, Syekh Siti Jenar, Islam, Novel</span></p>
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TAKAHASHI, Kazuo. "Robert Olson, The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880-1925, the University of Texas Press, 1989, pp. 229." Bulletin of the Society for Near Eastern Studies in Japan 33, no. 2 (1990): 146–48. http://dx.doi.org/10.5356/jorient.33.2_146.
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Quataert, Donald. "Robert Olson, The Emergence of Kurdish Nationalism and the Sheikh Said Rebellion, 1880–1925 (Austin: University of Texas Press, 1989). Pp. 248." International Journal of Middle East Studies 23, no. 4 (November 1991): 633–34. http://dx.doi.org/10.1017/s0020743800023515.
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Abu Bakar, Nurul Salsabila, and Mohd Nazri Ahmad. "SIRAH DALAM MENEGAK PERUBAHAN SOSIAL MENGIKUT PANDANGAN SYEIKH SAID RAMADAN AL-BUTI." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 17, no. 2 (December 31, 2018): 261. http://dx.doi.org/10.18592/al-banjari.v17i2.1963.
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The life of Prophet Muhammad/ Sirah Rasullullah, SAW, (peace and blessings of Allah be upon him) is one of the written works of scholars to be featured as having played a major role in developing da'wah and Islamic Shari'ahs around the world from the past. The bond between Moslems and the prophet is strong so the Moslems can use sirah as a reference to strengthen faith, morals, foster the struggle of Islam and encourage the Muslim to hold on to the truth. This study will highlight the role of the sirah in strengthening the social aspect of society and this will be seen based on the views of Sheikh Ramadan al-Buti. Content analysis is used to analyze Fiqh as-Sirah an-Nabawiyyah. The data was analysed descriptively and explanatory. The findings show that the need for a sirah approach in the social aspect is high for the good of social aspect itself. However, Syeikh Ramadan al-Buti has opened the opportunity so that the aspects of the sirah is applied to the social change of the Islamic society from time to time. The implications of the study show that the Prophet's sirah/life has succeeded in forming a good Islamic Government over the history of Western civilization. Sirah Rasulullah SAW merupakan salah satu karya penulisan ulama perlu diketengahkan kerana telah memainkan peranan yang besar dalam mengembangkan dakwah dan syariat Islam diseluruh dunia sejak dahulu lagi. Mempelajari sirah Nabi ini bukanlah semata-mata untuk mengetahui peristiwa menarik dan aneh yang berlaku di zaman Nabi SAW.Pengkajian sirah ini juga bukan sekadar ingin mengetahui peristiwa-peristiwa yang telah melakar sejarah sebagaimana kajian-kajian sejarah yang lain sebagai contoh sejarah hidup seorang khalifah atau sejarah tamadun yang silam. Sirah juga bukanlah sekadar satu kisah yang dibaca pada hari keputeraan baginda SAW sahaja. Apa yang lebih besar sebenarnya adalah ikatan seseorang Muslim dengan Rasulnya sehinggakan pada akhirnya Muslim itu berjaya menjadikan sirah sebagai sesuatu yang dapat menambahkan iman, memperelok akhlak, menyemarakkan perjuangan Islam serta dapat mendorong Muslim itu untuk terus berpegang dengan kebenaran dan seterusnya istiqamah kepadanya. Kajian ini akan mengetengahkan peranan sirah dalam mengukuhkan aspek sosial masyarakat dan perkara ini akan dilihat berdasarkan kepada pandangan Syeikh Ramadan al-Buti. Kaedah analisis kandungan akan digunakan dalam mengkaji kitab Fiqh as-Sirah an-Nabawiyyah bagi mendapatkan data. Data tersebut akan dianalisis secara deskriptif dan eksplanatori. Dapatan kajian menunjukkan bahawa keperluan pendekatan sirah dalam aspek sosial adalah tinggi bagi membentuk aspek sosial yang baik itu sendiri. Walau bagaimanapun, Syeikh Ramadan al-Buti telah membuka ruang sepenuhnya supaya aspek sirah diaplikasikan kedalam perubahan sosial masyarakat islam dari masa ke semasa. Implikasi kajian menunjukkan bahawa sirah Rasulullah telah berjaya membentuk satu Kerajaan Islam yang baik berbanding sejarah tamadun Barat yang musnah ekoran tiada sisa-sisa kemanusiaan yang dihidupkan.
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Sheikholeslami, Cynthia May. "Montu priestly families at Deir el-Bahari in the Third Intermediate Period." Polish Archaeology in the Mediterranean 27, no. 2 (December 21, 2018): 325–63. http://dx.doi.org/10.5604/01.3001.0013.3310.
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The mostly intact Twenty-fifth Dynasty qrsw-coffin sets of Heresenes and the Montu priests Padiamunet (iii) and Nespaqashuty (vi) were discovered on the Upper Terrace at Deir el-Bahari by Émile Baraize in 1932–1933, but were never fully studied or published. The Twenty-second Dynasty intact cartonnage of the Hsyt n Xnw n imn Shaamunimes (Cairo TR 21.11.16.5) was purchased in Gurna in 1893, said to come from Sheikh Abd el-Gurna. Other coffin and cartonnage fragments belonging to the Montu priests and Hsyt n Xnw n imn were found in recent excavations on the upper terrace of the Hatshepsut temple. This paper outlines the development of a necropolis particularly favored by the Montu priests in the Hatshepsut temple and the area east of it. It describes the qrsw-coffin sets from the Baraize find and discusses the identity of several Hsyt n Xnw n imn, named Shaamunimes, from the Twenty-second to the Twenty-fifth Dynasty.
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Wahid, Abd. "OTENTISITAS HADITS MENURUT ABDULLAH AL-ASYI DALAM KITAB SYIFA' AL-QULUB." ALQALAM 30, no. 3 (December 31, 2013): 449. http://dx.doi.org/10.32678/alqalam.v30i3.1421.
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This study tried to find an answer about the position of Sheikh Abdullah al - Asyi in terms of the authenticity of the Hadith. Can be formulated in more detail in the following questions: How does the quality of the hadith contained in the book Shifa' al-Qulub of Sheikh Abdullah al-Asyi?; How methods hadith mention in the book of Shifa' al -Qulub ; How is discussion authority of hadith in the Shifa' al-Qulub? According to the study authors, it can be concluded that: With regard to the quality of the hadith contained in this work, as far as the research that has been done, it can be said that there are several categories of hadith, there is a shahih, hasan and dha'if. The hadiths mention methods contained in the book Shifa' al-Qulub, in terms of the language used is the language Malay. While the script used is Arabic Jawi (jawi writing). In the hadith mention also, the author of this book does not mention the hadith texts in Arabic, both sanad and matan. In addition, the author also does not mention the source of the hadith collection of original sources. Based on the author's own admission, he does not mention the Arabic text, not to mention sanad and matan, and just take the intent or understanding of tradition alone. This, according to the author is to facilitate the readers, not boring and not spend a long time. Can also be explained, following the usual standards of scientific work today, it can be concluded that the reference to the Hadith without mentioning the sanad and matan, and sources, according to researchers in terms of scientific standards to be used as a less credible source or scientific references in scientific papers in present.
Key words: Abdullah al-Asyi, Hadith, Authenticity
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Masri, Abdul Rasyid. "SHEIKH YŪSUF AL-MAQASSARY AND HIS REFORM IDEAS IN THE SPREAD OF ISLAM IN GOWA-MAKASSAR IN THE SEVENTEENTH CENTURY." Jurnal Dakwah Tabligh 20, no. 2 (December 31, 2019): 184. http://dx.doi.org/10.24252/jdt.v20i2.10610.
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This paper relates to the brief history of Sheikh Yῡsuf al-Makassary as well as his brief role in the Spread of Islam in Gowa-Makassar as his birth land.Sheikh Yῡsuf was born in 1626 M and grew up among noble families of Gowa-Tallo Kingdoms and then travelled to seek and deepen his Islamic knowledge from Aceh, India to the middle East (1645-1668) or for around 23 years and then he became a great ṣῡfῑ and left many of his treatises for Islamic community, especially for his followers, which are most of them still preserved at Universiteit Bibliotheq Leiden and the national museum of Jakarta at the present day. The main concept of Islamic mysticism of Sheikh Yῡsuf as one of his reform in the spread of Islam in Gowa-Makassar is the purification of belief (‘aqῑdah) in the Oneness of Allāh or in the Unity of God (tawḥῑd). This is his attempt to explain God’s transcendence (Ilāh) on His creatures. In a quoted al-Ikhlash verse (QS. 112:1-4) and al-Shura’ verse of al-Qur’an that there is nothing comparable to Him (QS. 42: 11), Sheikh Yῡsuf emphasized that the Oneness of Allāh is infinite and absolute. Tawḥῑd is the essential component in Islam. Moreover he compares “the immaculate tawḥῑd with a leafy tree; Gnostic knowledge (ma‘rῑfa) is its branches and leaves, and devotional services (‘ibādah) are its fruit.” Further he said that if you got the tree, you will get its branches and leaves, and if you got them, you will even look for fruit of the tree. If you did not get its branches and leaves, it is impossible to get its fruit. Therefore, tawḥῑd without ma‘rῑfah is like a tree without branches and leaves, and it is impossible to get its fruit, except if the branches and leaves of the tree grew up again, then its fruit can be hoped. In other words, only a man, who has tawḥῑd with ma‘rῑfa, could perform devotional service well to God. This teaching was used as the basic reform ideas in the spread of Islam in Gowa-Macassar, South Sulawesi and then brought a big changing to the cultural of his society and then made Muslim in Gowa-Makassar to be a more fervent Muslim. Therefore, one of the reform movements in his homeland was that he tried to pull out and then to release the people of Gowa-Makassar from the bad habits such as activities in serving idols / idols places, alcoholic beverages, cockfighting and gambling in crowded places. Because those can be a great danger to his native land; he said that the collapse of an empire because of the weakness of the faith of its people. On the other hand, the strength of an empire can guarantee the enforcement of sharῑ‘ah h. But it also depends on the leader. A good leader / ruler is one who able to enforce the Islamic law or sharῑ‘ah h in the middle of his society. Thus the main priority in the renewal of his mystical teachings for Muslims believers especially in Gowa Makassar, South Sulawesi, Indonesia is the purification of confidence by implementing ṣῡfism which is more oriented to the sharῑ‘ah , where he tried hard to reconcile sharῑ‘ah and ḥaqῑqah. Among the various types of ṣῡfῑ orders affiliated with him, Ṭarῑqat al-Khalwatiyya is the famous one, which is later more popular with Khalwatiyyat al-Yῡsufiyya that has found fertile land especially in South Sulawesi.
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Escovitz, Joseph H. "“He was the Muhammad 'Abduh of Syria” A Study of Tāhir Al-Jazā'irī and His Influence." International Journal of Middle East Studies 18, no. 3 (August 1986): 293–310. http://dx.doi.org/10.1017/s002074380003049x.
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Muhammad Kurd 'Alī referred to his teacher and close friend, Sheikh Tāhir al-Jazā'irī, as the Muhammad 'Abduh of Syria. Kurd 'Alī, however, was not alone in remarking upon the impact that al-Jazā'irī had in Syria during the lete nineteenth and early twentieth centuries. Albert Hourani also mentioned him in comparison to 'Abduh:Ideas such as those of 'Abduh were “in the air” in the last quarter of the nineteenth century. We find similar groups of reformers in all the more advanced Muslim countries, and perhaps it is too simple to explain them in terms of the influence of al-Afghānī and 'Abduh. It could be said… that al-'Urwa al-wuthqa could only have had its influence because there were already little groups of Muslims thinking on the lines which made it popular… In Syria similar men can be found in all the great centers of Muslim learning… Among those whom were roughly contemporary with 'Abduh and had some contact with him, was Tāhir al-Jazāir'ī,… a writer on literary and linguistic subjects, he had a wider importance through his work for the establishment of modern schools and the preservations of ancient books.
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Mohd Amin, Mohd Fauzi, Helimy Aris, and Samer Najeh Abdullah Samarh. "المقبول: استعمالاته ودلالاته لدى أهل الحديث والحافظ ابن حجر العسقلاني." Maʿālim al-Qurʾān wa al-Sunnah 13, no. 14 (December 1, 2017): 1–14. http://dx.doi.org/10.33102/jmqs.v13i14.95.
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The study deals with the concepts of the term “acceptable” when the scholars of Hadith in general and Hafiz Ibn Hajar in his book approximation of refinement. The scholars differed in determining the degree of modernity accepted to four opinions: First: weak speech progresses to follow up to Hassan others, and this opinion Sheikh Ahmed Shaker, Sheikh Shu’aib Arnaout, Dr. Bashar Marouf Awad, because Hafiz said that the narrator of the sixth rank Lin talk only if he retires, And the modern speech described for the weak talk as is known to each student of modern science. This is the view of Dr. Walid Al-Ani, followed by some researchers, including Dr. Khuloud Al-Hakban, Dr. Shahid Karim Falih, and his article is a summary of what Dr. Al-Waid Al-Ani wrote. They supported their opinion with evidence: Including Ibn Hibban in his Saheeh, Ibn Khuzaymah in his Saheeh, and Al-Quds in the chosen. Accepted at Ibn Hajar corresponds to Imam al-Bukhaari. Ibn Hajar improved himself to the Acceptedspeech. The third view is that it is good for others, and this is the view of Professor Muhammad ‘Issa Khalifa Al-Hussein. His argument is that many scholars, such as Al-Hafiz Ibn Hajar, have improved some of the hadeeths of the narrated narrators if they have a different path. A follow-up, and the owner of this view to consider him as a follow-up promotion to Hassan others. This is the opinion of Professor Mohammed Ragheb Rashed Al-Jaitan and his argument: that the accepted is another term for the unknown or unknown, and the majority of scholars respond to the novel of the unknown because of its lack of justice and restraint, and that the conditions of the accepted Ibn Hajar does not contribute to the removal Ibn Hajar himself has set the conditions for invoking the unknown hadith to authenticate him, not from the uniqueness of his novel or from the uniqueness of his novel if he is worthy of documentation, and that the hadith An unknown person or a person who is conceited does not call out a response or accept it unless he is aware of his condition. It is clear from the above that it is acceptable either to be anonymous to the eye if one is narrated from it, and it is not related to the documentation and the wound, or it is unknown, if two or more of them are narrated by him, and he is unaware of the documentation or the wound. The sheikhs, whether he is unique to this imam or narrated by others, or narrated by the two Sahihs in their saheehs, or the ruling of imams on the health of his hadeeth or his hadeeth.
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Picton, John. "Katheryne S Loughran, John L Loughran, John William Johnson and Said Sheikh Samatar (ed.): Somalia in word and image. 175 pp. Washington D.C.: Foundation for Cross-Cultural Understanding, 1986." Bulletin of the School of Oriental and African Studies 52, no. 2 (June 1989): 404–5. http://dx.doi.org/10.1017/s0041977x0003617x.
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Olson, Robert. "The Kurdish Rebellions of Sheikh Said (1925), Mt. Ararat (1930), and Dersim (1937-8): Their Impact on the Development of the Turkish Air Force and on Kurdish and Turkish Nationalism." Die Welt des Islams 40, no. 1 (2000): 67–94. http://dx.doi.org/10.1163/1570060001569893.
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Khan, Muhammad Kamran. "The Regime of Ayub Khan and Pakistani Society." Pakistan Journal of Applied Social Sciences 8, no. 1 (September 8, 2018): 41–52. http://dx.doi.org/10.46568/pjass.v8i1.488.
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Ayub Khan Era played a significant role in Pakistan political and constitutional history. He introduced Elective Bodies Disqualification Order (EBDO) and Public Offices Disqualification Order (PODO) to contain the corruption and nepotism. He also introduced basic democracy system to transfer of power at grass root level. The main objective this study is to evaluate regime of Ayub Khan and impact of Pakistani society. He introduced the Basic Democratic System (B.D System) the purpose of this form of government were to elect the president and the member of parliament through electoral system. In 1964 the presidential election were held by the government unfortunately conspiracy against Muhtarma Fatima Jinnah was not won and she lost the seat. The era of Gen. Ayub Khan confronts the Indo-Pak war in 1965 which ends thorough the declaration of Tashkent, a peace agreement on 10th January 1966. The regime of Ayub Khan in (1958-68) was known as golden economic era because his economic growth, prosperity and the growing status of Pakistan on superior level on world's stage in his regime although politically he faced failure due to the inferiority of Eastern Pakistan, sheikh Mujeeb-ur-Rehman presented six points which was formal as a conspiracy to break the country. In Agar Tala conspiracy case Mujeeb-ur-Rehman was arrested and put in prison, due to the situation in East Pakistan got worse and finally, General Ayub Khan said good bye and instead of handing over to the public representatives, it
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Ismoilov, Lutfullo E., and Jazgul R. Rahimova. "To the Question of Relationships of Representatives of the Sheybanid Dynasty with the Leaders of the Sufi Brotherhood of Maverannahr (1534-1598)." Herald of Omsk University. Series: Historical Studies 7, no. 2 (26) (October 8, 2020): 14–21. http://dx.doi.org/10.24147/2312-1300.2020.7(2).14-21.
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The purpose of this article is to show the complex relationship of the Sheybanid rulers with the local Maverannahr Sufi brotherhoods - naqshbandiya, kubraviya and jahriya (yassaviya). The main materials for this study were information from Persian-language sources and Muslim hagiographic writings ( manakib ) of that period. The second generation of the Sheybanids, whose representatives came to power in the middle 30s of the 16th century, unlike their predecessors, sought to establish trusting relations with the leaders of the various Sufi brotherhoods of Maverannahr. After the death of the great Khan Kuchkunji Khan (died in 1534), Ubaidulla (died in 1540), whose residence was in Bukhara, became the new great khan of nomadic Uzbeks. He maintained close relations with such well-known leaders of the Sufi brotherhoods of that period as the leader of the naqshbandi brotherhood - Khoja Ahmad Kosoni (died in 1549), the leader of the kubraviya brotherhood - Sheikh Hussein Khorezmi (died in 1551), etc. In the other large political center of Maverannahr - Samarkand, after the death of Kuchkunji Khan, his sons Abu Said Khan and Fulad Sultan became co-rulers of the city. They established very close relations with prominent Sufi leaders. In the 50-60s of the 16th century, due to the political ambitions of a new generation of Sheybanids, the country plunged into political chaos and a state of instability. Almost all famous Sufi leaders of that period supported the claims of Sheibanid Abdullah Khan II (died 1598) on the Khan’s throne.
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Rahman, MA, ASMA Raihan, DS Ahamed, H. Masud, ABM Safiullah, KB Khair, ASM Salimullah, and MMS Islam. "Symptomatic overlap in patients with diarrhea predominant irritable bowel syndrome and microscopic colitis in a sub group of Bangladeshi population." Bangladesh Medical Research Council Bulletin 38, no. 1 (April 22, 2012): 33–38. http://dx.doi.org/10.3329/bmrcb.v38i1.10450.
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Microscopic Colitis (MC) and diarrhea predominant irritable bowel syndrome (IBS-D) has almost similar clinical feature but MC is diagnosed by histologic criteria and IBS is diagnosed by symptombased criteria. There is ongoing debate about the importance of biopsies from endoscopically normal colonic mucosa in the investigation of patients with IBS-D. Aim of this study was to assess the prevalence of MC in patient with IBS-D and to determine the distribution of MC in the colon. This observational study was conducted in department of Gastroenterology, Bangabandhu Sheikh Mujib Medical University (BSMMU), Dhaka, Bangladesh from January 2008 to December 2009. Patients were evaluated thoroughly & who meet RomeII criteria with normal routine laboratory tests, were included in the study. Colonoscopy was done and biopsies were taken from the caecum, transverse colon, descending colon, and rectum. Out of total 60 patients, 22 had Lymphocytic Colitis (LC), 28 had nonspecific microscopic colitis (NSMC) and 10 had irritable bowel syndrome noninflamed (IBSNI). The distribution of LC was restricted to proximal colon in 15 patients, in the left colon in 2 patients and diffuses throughout the colon in 5 patients. There is considerable symptom overlap between the patients of IBS-D and patients with microscopic colitis. Without colonoscopic biopsy from multiple sites, possibility of MC cannot be excluded in patients with IBS-D and it can be said that clinical symptom based criteria for irritable bowel syndrome are not sufficient enough to rule out the diagnosis of microscopic colitis. DOI: http://dx.doi.org/10.3329/bmrcb.v38i1.10450 Bangladesh Med Res Counc Bull 2012; 38: 33-38
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Parveen, Dr Rashida, and Dr Muhammad Amin. "“Fiqhi” Contributions of the Ulama of Khyber Pakhtunkhwa Ananalytical Study." Fahm-i-Islam 1, no. 2 (December 31, 2018): 19–35. http://dx.doi.org/10.37605/fahm-i-islam.1.2.2.
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“Fiqh” or “Al-Fiqh” is one of the most important fields of Islamic Religious Sciences. It deals with the nature and rulings of the practices usually observed by the Muslims in their daily lives regarding being lawful or otherwise. In this field, the contributions of the religious scholars of the province of Khyberpakhtunkhwa are highly admirable. Being a gate-way for the Sub-Continent including China, the scholastic pursuits progressing in Syria, Iraq and subsequently in Asia Minor, particularly impressed/influenced the Fiqhi developments of this region (Khyberpakhtunkhwa). The reason for the said influence on this specific area (region) has also been elaborated in this article. An massive creative work along with original research studies were carried out by the inhabitant scholars of the Sub-Continent in general and that of the Khyberpakhtunkhwa Province, in particular since long duly producing remarkable books in this field. There is another specific characteristic of the people of this region: that the majority of them are the followers of “Fiqh-e-Hanfi” In this article, only as a sample, an analytical review of the books of “Ulema” hailing from this region (like Syed Amin –al-Haque”, Maulana Shaista Gul” , “Maulana Hamd-Allah-Jan” and “Sheikh-AlQuran, Maulana Muhammad Tahir”) has been presented to prove the above-cited hypothesis.In addition to that all of the above details and some more have been elaborated along with special focus on the creative works of the Religious Scholars of this region. Most of the research works- (other than those mentioned in this article) are published in the forms of presentable books. This will prove helpful for the young researchers in future.
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Alam, Nur E., Md Shariful Islam, Hedayet Ullah, Md Tarek Molla, Siratul Kubra Shifat, Sumaiya Akter, Salma Aktar, et al. "Evaluation of knowledge, awareness and attitudes towards breast cancer risk factors and early detection among females in Bangladesh: A hospital based cross-sectional study." PLOS ONE 16, no. 9 (September 13, 2021): e0257271. http://dx.doi.org/10.1371/journal.pone.0257271.
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Background Breast cancer (BCa) is a leading cause of mortality among women in Bangladesh. Many young women in Bangladesh have poor knowledge about breast cancer screening, including risk factors, warning signs/symptoms, diagnosis and early detection. We investigated awareness about breast cancer risk factors as a screening tool among women at the Sheikh Hasina Medical College (SHMC) of Tangail district in Bangladesh. Methods A cross sectional survey was conducted to collect data via a structured questionnaire from SHMC during the period of February to December 2019. A total of 1,007 participants (aged 33.47 (±12.37 years)) was considered for data analysis. Results Of the 1,007 women, about 50% were knowledgeable about the risk factors. Pain in the breast was identified as the most commonly warning sign/symptom of breast cancer. Only 32.2% of respondents knew at least one breast cancer screening method. The mean knowledge was scored 3.43 ± 2.25 out of a total possible score of 8. Awareness of BCa was associated with residence, family history of breast cancer, marital, literacy and socio-economic status (p <0.05). Only 14.7% of women who knew about BSE said they were conducting regular breast self-examination. Unmarried women (aOR: 2.971; 95% CI: 1.108–7.968) were more likely to have performed BSE compared to married women (p <0.05). Conclusion Although most participants were aware of breast cancer; knowledge about risk factors, warning signs/symptoms, early diagnosis and detection was relatively poor. Knowledge about performing BSE was particularly low. This highlights the importance of increasing awareness about breast cancer risk factors and early detection among young women in Bangladesh.
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Iqbal, Shahid, Fazal Ur Rehman, and Muhammad Haneef. "Burden, types of diseases and outcome in LBW babies admitted at a Tertiary Care Hospital." Professional Medical Journal 27, no. 03 (March 10, 2020): 547–51. http://dx.doi.org/10.29309/tpmj/2020.27.03.3551.
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Objectives: LBW has long been labeled as one of the major risk factor for mortality as well as morbidity in neonates. South Asia is said to have highest number of LBWs which estimated to be 1 in 4 newborns that weigh < 2500 grams. This study was planned with an aim to note the burden, types of diseases and outcome in LBW newborns admitted at a tertiary care hospital. Study Design: Descriptive analytical study. Setting: Included all neonates admitted to NICU of Sheikh khalifa Bin Zaid Al Nahyan Teaching Hospital, Rawlakot. Period: 1st July 2018 to 31st December 2018. Material & Methods: The prevalence of LBW amongst all admissions was calculated along with demographic features of all LBW babies like disease, reasons for the admission, duration of hospital stay along with outcome was noted on a predesigned proforma. Results: Out of total of 1410 admission in NICU during the study period, 512 (36.3%) were noted to be LBW. Amongst LBW babies, mean weight was 1.91 kg while 269 (52.5%) were male and 243 (47.5%) female. There were 364 (67.6%) babies born at full term. There were 82 (16.0%) with birth weight of less than 1.5 kg, 166 (32.4%) between 1.5 to 2 kg while 264 (51.6%) were above 2 kg. Amongst all LBW babies, mortality was reported in 185 (36.1%) while 112 (60.5%) died on the 1st day of admission. Respiratory distress syndrome (31.4%), sepsis (20.3%) and neonatal jaundice 58 (11.3%) were the commonest diseases seen. Highest mortality (56.1%) was seen in babies who had birth weight below 1.5 kg (p value = 0.001). Conclusion: LBW is a major cause of hospitalization and mortality. RDS and sepsis were the most frequent diseases noted in LBW babies. Immediate care following birth is vital for babies already at risk of LBW.
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Navruzov, A. R., A. R. Shikhsaidov, G. M.-R. Orazaev, M. N. Osmanova, Z. M. Magomedova, M. G. Shekhmagomedov, D. M. Malamagomedov, I. I. Khanmurzaev, and Z. Sh Zakariyaev. "RESULTS OF ARCHEOGRAPHIC STUDIES OF DAGESTAN IN 2015-2016." History, Archeology and Ethnography of the Caucasus 13, no. 2 (June 15, 2017): 173–80. http://dx.doi.org/10.32653/ch132173-180.
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The present article is devoted to the continued during 2015-2016 years field archaeographic researches in a number of mountain and plain regions of Daghestan in order to find out the new collections of manuscripts and old-printed books in Arabic, Turkic and Daghestan languages (written by using Arabic graphic). The archaeographic expedition had worked at eight regions of Daghestan. There were found out 2 new collections of manuscripts in Akushinsky region, 2 collections in Botlikh region, 1 collection in Shamilsky region, 1 collection in Makhachkala city, 6 collections in Khasavurt and 6 collections in Buynaksk regions, 3 collections in Karabudakhkent and 3 collections in Kizlyar regions, 8 collections in Nogay region - all together 32 collections. Among them there are manuscripts, a large number of old-printed books (lithographies published in Temir-Khan-Shura, Petrovsk, Bakhchisaray, Khasavyurt, Kazan, Istanbul, Cairo), andletters and documents dated within the middle of the XVII-XIX centuries.The total amount of the described manuscripts and old-printed books dated within the XIII-XIX centuries is more than 950 units of description. Among the new findings are the excellently made Qurans of the XIII-XIX cent. and comments to the Quran (the earliest manuscript was re-written in 677/1278) with numerous memorable records and assembly materials; the manuals on Grammar of the Arabic language studied in the Daghestan madrasahs in the XIII-XIXth centuries (AbdarrakhmanDjami, Ahmad ibn Muhammad ibn Abu Bakr, Ruknaddin al-Hasanibn Muhammad al-Astarabadi, IzaddinAbdalvakhabibn Ibrahim az-Zandjani, Mahmud az-Zamakhshari, Ahmad ibn Ali ibnMa‘sud, Muhammad al-Ardabili, Ahmad ibnDinkuziar-Rumi, etc.); compositions on logic (Aduaddin al-Idzhi, Muhammad Sachaklizade al-Mar‘ashi, Ahmad ad-Damankhuri, Asiraddin al-Abkhari, Nu‘manibn Sheikh Said ash-Shirvani); on Hadith (al-Bukhari, an-Navavi), on lexicography (Abu Nasr Ismail ibnHammad al-Djaukhari), on Sufism (al-Gazali, al-Kushayri; date of creation is approximately XVII century), etc.
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Tarobin, Muhammad. "Bāb Sakrah al-Maut: Doktrin “Sakratulmaut” dalam Tradisi Islam di Nusantara dan Pengaruh Penghayatan-penghayatan Spiritual Najm al-Dīn al-Kubrá." Jumantara: Jurnal Manuskrip Nusantara 12, no. 1 (June 1, 2021): 69. http://dx.doi.org/10.37014/jumantara.v12i1.1159.
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Bāb Sakrah al-Maut (BSM) is a manuscript which so far has copies in various places, including: Aceh, Jakarta, Cirebon (West Java), and Sragen (Central Java). The manuscript is also written in various languages: Arabic, Javanese-Cirebon, and Malay. A study of this text is important to show that the sakratulmaut discourse which developed in the Islamic tradition on the Archipelago is an alternative discourse to the doctrine of "kalěpasan" which developed in the Śiwa-Buddhist and Islamic Javanese traditions. This study aims to: first, make a comparison to the study of Ahmad Wahyu Sudrajad who called this manuscript as a single manuscript, entitled Sakaratul Maut and written by Sheikh Imam Tabri bin Muhammad Khassan Besari in the middle of the XIX century. Second, making comparisons with the Serat Dewaruci and Fawā'iḥ al-Jamāl wa Fawātiḥ al-Jalāl texts. This was done to examine the characteristics of the sakratulmaut discourse in the BSM text and to test the opinion of Martin van Bruinessen who said that Syarif Hidayatullah had a connection with the Kubrawiah sufi order. Based on the philological and intertextual approaches, this study finds that: first, five BSM manuscripts have been found so far and it is strongly suspected that Syekh Imam Tabri was only a BSM manuscript copyist from existing manuscripts. Second, the comparison between the BSM text, the Serat Dewaruci and Fawā'iḥ al-Jamāl wa Fawātiḥ al-Jalāl text shows that the sakratulmaut discourse in the BSM text is dominated by the similarities with the occult views of Najm al-Dīn al-Kubrá. This led to the assumption that the BSM text was composed by figures in the circles of Syarif Hidayatullah (d. 1568 AD) and Syams al-Dīn al-Sumaṭrā'ī (d. 1630 AD).
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Muslich, M. "RESOLUSI KONFLIK KASUS SYAIKH AL-MUTAMAKIN DALAM TEKS KAJEN DAN CEBOLEK." Al-Tahrir: Jurnal Pemikiran Islam 15, no. 1 (August 25, 2015): 159. http://dx.doi.org/10.21154/al-tahrir.v15i1.174.
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<p><strong>Abstract: </strong><em>This study traces the conflict between Sheikh A</em><em>h</em><em>mad </em><em>a</em><em>l-Mutamakkin and Ki Ketib Anom Kudus that was rooted on the ideology of Sufism. Sheikh A</em><em>h</em><em>mad </em><em>a</em><em>l-Mutamakkin’s doctrine on mysticism was considered to be contrary to the shari'ah (Islamic laws) brought by Prophet Muhammad. Ki Ketib Anom and Ulama of Northern coasts of East Java said that his teachings could harm the Muslims and they asked the authorities to get Sheikh A</em><em>h</em><em>mad </em><em>a</em><em>l-Mutamakkin to trial. Sheikh A</em><em>h</em><em>mad </em><em>a</em><em>l-Mutamakkin remained on his truth school which he believed. Ki Ketib Anom and other Islamic Scholars tried to visit him and advise him, but they were ignored. Even his continuous action on breeding twelve dogs from Kudus and naming his biggest dog “Abdulqahar” and also his owning four puppies with their leader’s name “Kamaruddin” made Ki Ketib think that </em><em>S</em><em>heikh Ahmad had deemed offensive to Muslims. The Islamic Scholars Islamic Scholars agreed that this issue should be lodged to the authorities of Surakarta Sultanate. To solve this conflict, on behalf of the authorities of Surakarta Sultanate, sent Patih Danurejo and Demang Urawan as mediators of the conflict settlement. This valuable experience that can be taken in this case is that it can be as a model of problem solution of solving the conflict which is not necessary to be ended by giving punishment or sentences, but would be better with the acts of dialogue and attempts of resuscitation outside the court.</em><em></em></p><p dir="RTL"><strong>الملخص:</strong><strong> </strong>ركزت هذه الدراسة في النزاع بين الشيخ أحمد المتمكّن و كي كتيب أنوم قدس بخلفية النزعة الصوفية. اعتبر الناس أن التعاليم التي جاء بها الشيخ أحمد المتمكّن تعارض الشريعة التى جاء بها محمد صلى الله عليه وسلم. رأى كي كتيب أنوم والعلماء في السواحل الشمالية جاوة الشرقية أن تعاليم الشيخ أحمد تضرّ المسلمين وطلبوا من الحكّام أن يقوموا عليه بالتحكيم، ولكنّ الشيخ أحمد المتمكّن قائم على الحق الذي يعتقده. حاول كي كتيب أنوم وغيره من العلماء في تذكيره ونصحه ولكنّ الشيخ على رأيه، بل استمرّ هو في تربية الكلاب من قدس ( 12 كلبا ) وسمّى أكبرها عبد القهّار، وله كذلك أربعة كلاب صغار ودعا رئيسها قمر الدين. أدى هذا إلى تجريح شعور المسلمين. اتفق العلماء على حمل هذه المسألة إلى السلطنة هادينينجرات سوراكرتا. أرسل السلطان نائبه دانوريجو وديمانج أوراوان وسيطا في حلّ هذا النزاع. استطاع هذان الوسيطان – بذكاءهما – حلّ هذا النزاع وإرضاء الطرفين. والدرس من هذا النزاع وما له من سبيل الحلّ هو أن طريقة حلّ مشكلة من المشاكل ليس دائما بالعقاب ولكنّ الأفضل بالحوار.</p><p><strong>Abstrak<em>: </em></strong><em>Penelitian ini menggali konflik antara Syaikh Ahmad al-Mutamakkin dengan Ki Ketib Anom Kudus yang dilatarbelakangi oleh paham sufisme. Ajaran tentang ilmu mistik Syaikh Ahmad al-Mutamakkin dianggap bertentangan dengan syari’at yang dibawa oleh Nabi Muhammad SAW. Menurut Ki Ketib Anom dan ulama-ulama pesisir Pantai Utara Jawa Timur ajaran itu akan membahayakan kaum Muslimin dan meminta kepada penguasa agar Syaikh Ahmad al-Mutamakkin diadili. Syaikh Ahmad al-Mutamakkin tetap pada kebenaran paham yang diyakininya. Ki Ketib Anom dan para ulama lainnya mencoba datang dan memberi nasihat kepada beliau, tetapi juga tidak diabaikan. Bahkan tindakan beliau yang terus memelihara anjing dari Kudus sebanyak dua belas, yang terbesar diberi nama Abdulqahar, dan ia mempunyai empat anak anjing, pemimpinnya dinamai Kamaruddin yang oleh Ki Ketib Anom dianggap menyinggung umat Islam. Para ulama setuju bahwa masalah ini harus diadukan kepada penguasa Kasunanan Surakarta Hadiningrat. Untuk menyelesaikan konflik ini pihak penguasa dari Kasunanan Surakarta Hadiningrat mengutus Patih Danurejo dan Demang Urawan sebagai mediator penyelesaian konflik tersebut. Berkat kepiawaian Patih Danurejo dan Demang Urawan dalam melakukan tugas negara dihasilkan solusi konflik yang memuaskan semua pihak. Pelajaran berharga yang dapat diambil dalam persoalan ini dapat menjadi model pembelajaran bahwa penyelesaian suatu konflik tidak harus berujung pada pemberian hukuman, tetapi menekankan kepada dialog dan penyadaran di luar sidang pengadilan.</em></p><p><em> </em></p><p><strong>Keywords:</strong><strong> </strong>konflik, al-Mutamakkin, mediasi, sufisme, pembelajaran</p>
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Amin, Md Rasul, Chayan Kumar Singha, Sajal Krisna Banerjee, Harisul Hoque, SM Ear E. Mahabub, Mostashirul Hoque, and Eshita Biswas. "Comparison of Distal Transradial in the Anatomical Snuffbox versus Conventional Transradial Access for Coronary Angiography and Intervention-An Experience in 100 cases." University Heart Journal 13, no. 2 (July 26, 2018): 40–45. http://dx.doi.org/10.3329/uhj.v13i2.37657.
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Background: Distal transradial access in the anatomical snuffbox has advantages over standard proximal access in terms of patient and operator comfort levels and risk of ischemia. Radial artery preservation could be a relevant issue in patients requiring multiple radial artery procedures and coronary bypass with the use of a radial graft or construction of Arterio-Venous fistula in patient of chronic kidney disease. One relevant drawback is the challenging puncture of a small and weak artery, with a steeper learning curve.Objectives:This study sought to compare the feasibility, safety and complications of coronary angiogram and intervention betweenthe distal transradial in the anatomical snuffbox and conventional transradial access.Methods: In this cross sectional studya total of 100 patients were assigned to perform coronary angiogram or intervention through conventional transradial accessand distal transradial in the anatomical snuffboxfrom November 2017 to April 2018 in theDepartment of Cardiology, Bangabandhu Sheikh Mujib Medical University (BSMMU). We divided the total patient in two groups, with 50 patientsin each group. All of them had normal pulse in theirradial and dorsal radial artery.One group was subjected toconventional right transradial accessand another to rightdistal transradial in the anatomical snuffbox.Demographic features &complications were recorded.Results: The overall procedural success was 98% which was greater than expected in our early clinical experience for distal transradial access with 48 successful accesses out of 50 patients and for conventional radial approach it was also 98%.There was failure to access of distal radial artery in two casesthat may be due to hypoplastic/vasospastic distal radial artery and for conventional radial artery radial artery spasm was the cause. Patients of conventional radial access had more spasm, hematoma, numbness and hospital stay (p< 0.001) than distal radial access. Considering all, it may be said thatdistal transradialaccess was very much effective and safe as there was less spasm, more comfortable to the patient, no hand ischemia, hematoma, numbness, and early hospital discharge.Conclusion: Distal transradial access in the anatomical snuffbox for coronary angiogram and intervention is abetter alternative, safe and feasible option to conventional transradial access for both patients and operators.University Heart Journal Vol. 13, No. 2, July 2017; 40-45
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Khudhair, Mohammed W., Hadi M. Aboud, Naeem S. Dheyab, Ali K. Shbar, and Hiatham S. Khalaf. "The First Record of Alternaria triticina the Causative Agent of Alternaria Leaf Blight in Wheat and Barley in Iraq." International Journal of Phytopathology 3, no. 3 (December 31, 2014): 133–38. http://dx.doi.org/10.33687/phytopath.003.03.0862.
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Alternaria leaf blight caused by Alternaria triticina can cause high yield losses at the severe infection in wheat and barley. It is first time for this pathogen to be recorded in Iraq. The investigation process of this disease included 25 locations from 12 sites in 5 provinces that plant wheat and barley in the south and middle of Iraq. The results revealed that the fungus was isolated from almost all examined locations with different frequency. Shethaif- Al Garbie and Sheikh Saad showed higher number of isolates with 60 and 40 in wheat fields respectively; while; Shethaif- Al Garbie and Dabuni expressed the highest number of isolates in barley fields with 45 and 33 respectively. The highest isolation frequency in wheat fields was at Sheikh Saad and Ali Alsharqi with 100% followed by Ali Algharbie with 90% and the lowest was at Al- Kut and Al-Huria with 37.5 and 40% respectively. The highest isolation frequency in barley fields was recorded at Dabuni with 82.5% followed by Shethaif- Al Garbie and Babil / Al-Huria with 75% and the lowest was at Al-Basrah/ Shatt al-Arab with 20%. The fungus was isolated from all plant parts (stem, leaf, and spike); however, spikes recorded the highest isolation frequency reaching 100% in some locations.
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Yücer, Hür Mahmut. "Vahdet-i Vücûd Nazariyesinin İzahında Nokta Sembolizmi ve Muhyiddin-i Rûmî’nin Temsîl-i Nokta Adlı Eseri / The Symbolism of the Point (Noqtah) to Expound the Doctrine of the Unity of Being and Muhyiddin al-Rumi’s Work "Tamthil Noqtah"." Journal of History Culture and Art Research 6, no. 2 (April 6, 2017): 199. http://dx.doi.org/10.7596/taksad.v6i2.852.
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<p><strong>Abstract</strong></p><p>The real being in the Islamic thought is only one and it is Allah, the Almighty. All other beings have come to existence through the gradational manifestation (tajalli), condescension (tanazzul) and effusion (tafayyud) of the Transcendental Being (Zat Muta'al). A variety of symbols has been utilised to describe the transition of the being from oneness to plurality, from subtlety (latafa) to grossness (kasafa) and from truth (haqiqa) to metaphor (majaz), In this regard some symbolisms prevail such as of reality and shadow, of seed and tree, of point and letter,</p><p>The Point (noqtah) is the beginning of the writing (of the word). A book consists of sentences formed by words made up of letters which originate singly from a point. Thus the point constitutes the start and essence of the word and the source of the knowledge. Furthermore, the point is the commencement of the being as well. In other words, it is the initial source and outlet of the universe. It is eventually identical to human being. As essence it is immanent in all beings in addition to forming the beginning.</p><p>The tradition of defining the being through the symbolism of the point which dates back to Ibn Arabi has been maintained by Ottoman sufi thinkers in the subsequent eras. One of them, Muhyî al-din al-Rumi (d. ca. 946 AH), a sheikh of Khalwatiyya sufi order authored several treatises in which he makes use of abovementioned symbolisms. In the treatise titled Tamthil Noqtah he focuses on the symbolism of the point. In his works he explains the matters by drawing some geometrical shapes such as circles which one in the other, besides speaking of them through prose and poetry.</p><p>This study firstly deals with the symbolism of the point and then provides an examination of the said work of Muhyî, Tamthil Noqtah, followed by a Turkish transliteration of it.</p><p><strong>Öz</strong></p><p>İslam düşüncesine göre gerçek varlık birdir, o da Cenâb-ı Allah’ın kendisidir. Vücûd/varlık, Zât-ı Müteâl’in içerden dışarıya doğru aşama aşama tecelli, tenezzül, tefevvüz etmesi ile oluşmuştur. Varlığın birlikten çokluğa, latiften kesife, hakikatten mecaza geçişini anlatılabilmek için farklı semboller kullanılmıştır. Bu sembollerin başında hakikat ve gölge, tohum ve ağaç, nokta ve harf, hakikat ve ayna, iplik ve halı gibi çeşitli benzetmeler gelmektedir.</p><p>Nokta, yazının (kelâmın) başlangıcıdır. Noktadan, harf, harften kelime ve isim, kelime ve isimlerden cümle, cümleden kitap oluşmuştur. Bu haliyle nokta kelâmın başlangıcı ve özü, bilginin kaynağıdır. Diğer yandan nokta, kelâm ile eş zamanlı olarak varlığın başlangıcıdır. Evrenin ilk kaynağıdır, ilk çıkış yeridir. En nihâyet nokta insanın ʻaynıdır, hüviyetidir. Fakat bu haliyle o zübde/öz olarak bütün varlığın hem başlangıcı hem de onu içkindir.</p><p>Varlığı nokta sembolizmi üzerinden tanımlama geleneği İbn Arabî ile başlamış özellikle Osmanlı sûfi düşünürleri tarafından devam etttirilmiştir. Muhyiddin er-Rûmî (946/1539’den sonra) yukarıda bahsedilen sembolleri kullanarak müstakil risâleler kaleme almıştır. <em>Temsîl-i Nokta</em> risâlesi de bunlardan nokta sembolizmine yoğunlaşmıştır. Fakat o eserlerinde sembolün daha iyi anlaşılabilmesi için nesir ve manzum bir yazım tarzı yanında iç içe geçmiş daireler ve şekiller çizerek konuyu anlatma yolunu tutmuştur.</p>
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Mukmin, Ma'mun. "LIVING HADIS INKLUSIF DALAM PERSPEKTIF KYAI TELINGSING, SYEKH JA’FAR SHODIQ DAN RADEN UMAR SA’ID DI KUDUS." Riwayah : Jurnal Studi Hadis 2, no. 1 (March 29, 2017): 66. http://dx.doi.org/10.21043/riwayah.v2i1.2217.
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<p>Undeniably lately potential conflict between elements of Indonesian society increasingly worrying, between the organizations with another organizations of a conflict, between one party with another party blaspheme each other, between one expert to another expert is blame. This condition is exacerbated by widespread behavior spreading false news <em>(Hoak)</em> through in social media, so the president had to intervene to dampen this unnatural behavior. Even more sad again, this does not only happen in Indonesia, but has become a global phenomenon.</p><p><em>Hoak</em> outbreak of course can not be separated from the lost of mutual respect and respecting others and far from harmonious and inclusive behavior in the midst of the peoples of Indonesia. Whereas previously the nation Indonesia is known as a nation that good at keeping the feelings of others, respecting others, behave in a harmonious and inclusive and forgiving against others. This condition is realized thanks to the philosophy of its predecessor which is still held firmly, like a life philosophy of Kyai Telingsing, Sheikh Ja'far Shodiq and Raden Umar Sa'id in Kudus.</p>But today it is the philosophy of living in harmony and inclusive inherited by the sunan narrowly missing eroded by the culture of individualism, selfishness and behavior to be selfish so it is not uncommon that emerges is precisely the behavior that led to the division and conflict. Therefore, efforts to revitalize the living tradition of inclusiveness in Kyais Telingsing, Sheikh Ja'far Shodiq and Raden Umar Sa'id in Kudus becomes very important. With hope these efforts can minimize the potential for conflict in the midst of society. This is the main purpose of this article writes
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Chen Mao-Lin, Xia Guang-Qing, Wei Yan-Ming, Yu Yang, Sun An-Bang, and Mao Gen-Wang. "Charateristics and stress analysis of sheath of parallel conducting tethers for the electric sail." Acta Physica Sinica 65, no. 20 (2016): 209601. http://dx.doi.org/10.7498/aps.65.209601.
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Hayitov, Shavkat Akhmadovich. "CRITERION OF JUSTICE." Scientific Reports of Bukhara State University 4, no. 1 (February 26, 2020): 193–204. http://dx.doi.org/10.52297/2181-1466/2020/4/1/11.
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The article provides a comparative analysis of the first chapter of “Gulistan” by Sheikh Muslihiddin Sadi about “In memory of the kings”, in the first part of the book “ Alisher Navoi“ Mahbubul-kulub ”in the first part of “ Meditation on the people and the mood and attitude of the people ”in the part“ Odil salotin zikrida «and the statesman and cultural figure who lived in the XI century Abu Ali Hassan ibn Ali Tusiy Nizamulmulk in the book» Politics «about the Shah who ruled in 531-579,» Nushiravanul-ud bin Kubad «, and about the leader who ruled Sultan Mahmud Gaznaviy in 997-1030. A comparative analysis of the stories that were skillfully embodied in highlighting the image of the great ruler.