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Artículos de revistas sobre el tema "Al- Risala"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 10 de febrero de 2022

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1

Gilliot, Claude, Shafi'i y Lakhdar Souami. "La Risala". Studia Islamica, n.º 89 (1999): 186. http://dx.doi.org/10.2307/1596092.

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López-Farjeat, Luis Xavier. "La versión árabe del De divinatione per somnum de Aristóteles y su impacto en Avicena y su teoría de la profecía". Al-Qanṭara 38, n.º 1 (4 de octubre de 2017): 45. http://dx.doi.org/10.3989/alqantara.2017.002.

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La Epístola sobre los sueños (Risala al-Manamiyya) es un breve tratado donde Avicena se ocupa de algunas consideraciones relevantes acerca del modo en que se suscitan la profecía y la adivinación a través de los sueños. La teoría que aparece en dicho tratado ilustra con precisión cuán intrincada es la teoría de la profecía de Avicena y, al mismo tiempo, aporta varias pistas para reconocer el origen de dicha teoría tal como aparece en tratados mayores como fī al-Nafs e Ilahiyat de la Šifa’. La Risala al-Manamiyya también nos permite reconocer el impacto de varias influencias provenientes de la tradición griega, principalmente de Aristóteles, Galeno, Plotino, y otros Neoplatónicos. Este artículo explica las teorías de la adivinación a través de los sueños y de la profecía tal como aparecen en la versión árabe del De divinatione per somnun, un tratado donde pueden encontrarse los orígenes de la teoría de la profecía de Avicena. Además, muestra el impacto que la teoría contenida en este trabajo tuvo en la Risala al-Manamiyya. Finalmente, expone algunas consideraciones concernientes a la transmisión y adaptación de los planteamientos metafísicos que aparecen tanto en el De divinatione como en la Risāla al-Manāmiyya, aludiendo al impacto que ambas obras tuvieron en las teorías de la profecía que encontramos en los tratados mayores de Avicena.
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3

Karczewski, Łukasz. "Arabska wiedza medyczna w praktyce i teorii – przeciwdziałanie zmęczeniu w czasie odbywania Ḥaǧǧu na podstawie wybranych przykładów z poradnika Qusṭā ibn Lūkā – zarys problematyki". Saeculum Christianum 25 (25 de abril de 2019): 42–53. http://dx.doi.org/10.21697/sc.2018.25.4.

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The article “Arab medicine in practice and theory - counteracting the feeling of fatigue during Hajj based on selected fragments from "Risala" Qusṭā ibn Lūqā - outline of the problem” presents medieval Arab medicine, both from the theoretical and practical aspects based on Qusṭā ibn Lūqā – Risāla Fī Tadbīr Safar Al-ḥajj. The author presents the physicians profile, as written by Ar- Razii, who must know both the practical skills as well as having a wide theoretical knowledge. This article shows Arab medicine within its historical context. For discussion of the issue selected examples are derived from Qusta ibn Luqa treatises.
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Nevola, Luca. "Love, Mobile Phones and the Codification of Intimacy in Contemporary Yemen". Middle East Journal of Culture and Communication 9, n.º 2 (2016): 147–64. http://dx.doi.org/10.1163/18739865-00902003.

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This article explores practices of ‘remediation’ of love poetry via the mobile phone among countrymen (qabaʾil) of the Yemeni highlands. Qabaʾil respond to rejection in love and to failed marriage by venting their passion through poems of the qasida genre. The romantic discourse of qasidas is inherently conservative and provides a cathartic function and a rationalization of loss. This romantic discourse overtly contradicts dominant ideals of manliness and Islamic morals, yet can be publicly expressed because it is mediated in poetry. The remediation of this discourse via the mobile phone has produced a new poetic genre: the risala. By sending risala poems through mobile phones, the qabaʾil establish a direct contact with women and shape a discourse of intimacy which can set the premises for future conjugal choices. The romantic discourse of the risala is thus generative and constitutes a motivation for action. The analysis of the link between the qasida, the risala and mobile phones demonstrates how ‘new’ media can refashion ‘older’ media, and how discrepant emotions can be distributed in distinct discourses through different media.
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Mojaddedi, Jawid A. "Legitimizing Sufism in al-Qushayri's "Risala"". Studia Islamica, n.º 90 (2000): 37. http://dx.doi.org/10.2307/1596163.

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6

Humaeni, Ayatullah. "GERRIT BOS' EDITION OF QUSTA IBN LUQA'S AR-RISALA WITHIN THE CONTEXT OF THE WESTERN SCHOLARSHIP". ALQALAM 35, n.º 2 (31 de diciembre de 2018): 89. http://dx.doi.org/10.32678/alqalam.v25i3.1695.

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Artikel ini membahas tentang edisi kritik Gerrit Bos’ alas karya Qusta Ibn Luqa's Risala ila al-hasan b. Mahlad fi-tadbir safar al-hajj. Salah satu karya Gerrit Bos yang berkaitan dengan manuskrip Arab klasik yang diterbitkan oleh E.J. Brill pada tahun 1992. Sebagaimana tertera dalam judul manuskrip tersebut, karya ini membahas tentang pengetahuan yang berkaitan dengan masalah-masalah yang dihadapi oleh para jemaah haji pada abad pertengahan. Risalah ini merupakan suatu bimbingan kesehatan yang bagus, simpel dan ringkas yang ditujukan untuk para jemaah haji, yang kurang pengetahuan akan medis. Risalah ini mengandung informasi dasar mengenai aturan atau tatacara terbaik untuk menjaga kesehatan seseorang dan juga membahas berbagai kemunkinan penyakit yang akan dihadapi oleh para jama'ah disertai dengan cara perawatan dan pengobatannya.Artikel ini juga membahas tentang tradisi keilmuan Barat dalam mengedit dan menganotasi manuskrip-manuskrip Arab klasik. Disamping itu, artikel ini juga mencoba menjelaskan bagaimana Gerrit Bos mengedit dan menganotasi text Arab klasik yang disesuaikan dengan keilmuan Barat modern sehingga dia mampu menghasilkan sebuah edisi kritik yang reliable. Untuk keperluan itu, saya merujuk beberapa sumber yang relevan dalam menulis artikel ini, seperti Rosenthal's Technique, Witkam's Establishing Stemma, Vrolijk's Bringing a Laugh, GAL, GAS, El2, dan beberapa Jurnal.Tradisi mengedit dan menganotasi manuskrip-manuskrip Arab Klasik telah menjadi fokus kajian para sarjana Barat selama beberapa abad. Karya-karya Gerrit Bos (sejak 1992), Hans Daiber (sejak 1976), Frank Griffel (sejak 2000), Recha Allgaier, Martina Hussein , and Jessica Kley (in progress) adalah contoh konkrit yang membuktikan bahwa tradisi ini masih berlanjut sampai sekarang. Edisi kritik karya Gerrit Bos menjadi contoh nyata dari kompetensi sarjana­sarjana Barat dalam megedit, menterjemahkan dan menganotasi manuskrip­manuskrip Arab klasik secara scientific.Kata Kunci: Gerrit Bos, Qusta Ibn Luqa's risala, Arabic manuscript
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7

Miner, Allyn, Faqirullah y Shahab Sarmadee. "Tarjuma-i-Manakutuhala and Risala-i-Ragadarpana". Yearbook for Traditional Music 29 (1997): 180. http://dx.doi.org/10.2307/768318.

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8

Bhat, Ali Muhammad. "Qur’anic Scientism in Bediuzzaman Said Nursi’s Risala". QIJIS (Qudus International Journal of Islamic Studies) 5, n.º 1 (3 de mayo de 2017): 1. http://dx.doi.org/10.21043/qijis.v5i1.1856.

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<p><em>One of the prominent factor leading to the continuing decline of the Muslim Ummah is rivalry between scientific mind and traditional mind-set. The modern Muslim intellectuals are fascinated by scientific developments in the West and discouraged by the inability of Ummah. The process of re-emergence as developed community is imbedded in re-Islamization of scientific knowledge. The rise of Muslim Ummah is tied with integration of Shari’ah based knowledge and scientific knowledge. The focus of the Muslim intellectual pursuits must once again gravitate towards these two fountains of true knowledge. To achieve this goal, Said Nursi a versatile personality, a true representative of Islam came with all-inclusive ideas for integration of both the knowledge’s. He advocates the Qur’anic Scientism and discussed faith based research (iman tahqiqi) relying on positive action (jihad Manaavi) in Risal-i Nur. In this paper an Attempt has been made to acme the Qur’anic Scientism in Risal-i- Nur, to prove Qur’anic Scientism highly applicable while as Said Nursi as admirably a true representative of Qur’anic Message in the modern era.</em></p>
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9

Ali, Kecia. "“The best of you will not strike:” Al-Shafi‘i on Qur’an, Sunnah, and Wife-Beating". Comparative Islamic Studies 2, n.º 2 (6 de abril de 2008): 143–55. http://dx.doi.org/10.1558/cisv2i2.143.

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Focusing on the theoretical and substantive works of the ninth-century jurist al-Shafi'i, namely the Risala and the Kitab al-Umm, this paper uses the Umm's treatment of husbands striking their recalcitrant wives as a case study to show that the Umm follows the Risala's methodological principles, but only up to a point. Al-Shafi'i aims to reconcile the Qur'anic evidence permitting physical chastisement with Muhammad's exemplary practice or sunnah discouraging men from striking their wives. Yet in allowing an additional, non-scriptural consequence for a wife's nushuz or recalcitrance, al-Shafi'i departs from his stated intention to rely exclusively on revealed texts.
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10

Fanani, Ahwan. "AJARAN TAREKAT SYATTARIYYAH DALAM NASKAH RISĀLAH SHATTARIYYAH GRESIK". Walisongo: Jurnal Penelitian Sosial Keagamaan 20, n.º 2 (15 de diciembre de 2012): 347. http://dx.doi.org/10.21580/ws.2012.20.2.203.

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<p class="IIABSBARU">Tarekat (sufi order) is an important part of the development of Islam in Indonesia. The early Islamic mission in Nusantara was conducted by sufi’s teacher. Their ability to make close contact to local ruler enabled them to spread Islam in local kingdom. The tarekat had international link so that the acceleration of islamization in Indonesia was supported by the link sufi’s teacher had. The spread of sufi order happened quite smoothly because the teaching they introduced contained mystic elements that were familiar to local community. The gradual introduction of Islam by tarekat master in many places made islamization run peacefully. The mystic tenets brought by tarekat master create a harmony between Islam and local culture. The paper will deal with the manuscript of Risala Syatariya Gresik. The paper is conducted using philology. The main purpose of the paper is to present the text edition of Risala Syatariya from Gresik.</p><p class="IKa-ABSTRAK">***</p>Tarekat (aliran sufi) merupakan bagian penting dalam per­kembangan Islam di Indonesia. Missi Islam pertama di Nusantara dijalankan oleh para tokoh sufi. Kemampuan mereka untuk mendekati penguasa setempat memungkin­kan mereka untuk dapat menyebarkan agama Islam di keraja­an setempat. Tarekat memiliki jaringan internasional sehingga percepatan Islamisasi Indonesia di­dukung oleh jaringan yang dimiliki oleh para tokoh sufi tersebut. Per­kembangan ajaran sufi ber­jalan dengan sangat halus karena ajaran yang di­perkenal­kan mengandung unsur-unsur mistis yang telah dikenal oleh masyarakat setempat. Perkenalan Islam secara perlahan oleh para tokoh tarekat di berbagai tempat telah menjadikan persebaran Islam ber­jalan secara damai. Unsur-unsur mistis yang dibawa oleh para tokoh tarekat ini menciptakan harmoni antara Islam dengan budaya se­tempat. Tulisan ini membahas manuskrip Risalah Syatariyah Gresik. Pendekatan yang digunakan adalah filologi.
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11

ARIOGLU, IBRAHIM ETHEM. "Ömer Fuadi’s Opinion About Devran and His Devran Risala". Türk Kültürü ve HACI BEKTAŞ VELİ Araştırma Dergisi, n.º 91 (23 de septiembre de 2019): 147–68. http://dx.doi.org/10.34189/hbv.91.007.

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12

Reif, S. C. y D. Becker. "The Risala of Judah ben Quraysh. A Critical Edition". Vetus Testamentum 35, n.º 1 (enero de 1985): 118. http://dx.doi.org/10.2307/1517876.

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13

Stroumsa, Sarah. "Al-Fārābī and Maimonides on Medicine as a Science". Arabic Sciences and Philosophy 3, n.º 2 (septiembre de 1993): 235–49. http://dx.doi.org/10.1017/s095742390000179x.

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In his commentary on the first Aphorism of Hippocrates Maimonides lists the seven parts of medicine. Scholars have studied the relation of this text to the work of al-Fārābī. In particular, they have focused on the Iḥṣāʼ al-ʼulῡm, which in its present form does not contain a discussion of medicine, and on al-Fārābīʼs Risāla fi al-ţibb. The article examines the medieval Hebrew versions of the Iḥṣāʼ al-ʽūlum (versions made by Falaqera, Qalonimos and Rieti). On the basis of these versions, it is argued that there existed a version of the Ihşāʼ al-ʽulūm which did contain a section on medicine; that the Risala fi al-ţibb could have originated in such a fuller version of the Ihsa' al-'ulum; and that Maimonides's ultimate source for his classification of medicine was probably the Iḥṣāʼ al-ʽulūm. An appendix to the paper examines Maimonides's references to Galen and to Abū Bakr al- Rāzī. These references show Maimonides's perception of al-Fārābīʼs view of physicians who claim to be philosophers.
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14

Khadduri, Majid y Al-Shafii. "Al-Shafii's Risala (Treatise on the Foundations of Islamic Jurisprudence)". Arab Law Quarterly 6, n.º 4 (1991): 382. http://dx.doi.org/10.2307/3381798.

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15

THOLIB, UDJANG. "AL-QADIR'S ROLE IN THE SUNNITE RESTORATION". ALQALAM 24, n.º 2 (31 de agosto de 2007): 301. http://dx.doi.org/10.32678/alqalam.v24i2.1637.

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During al-Qadir's reign, the political power was in the hands of the the Buwayhid's amir al-umara', Baha' al-Dawla. The latter was the strong supporter of the Shi'ites who flourished during this time. Realizing that he only held the religious power and wishing to be a champion of the Sunnites, the caliph embarked on a famous endeavor which can be called as the Sunnite Restoration. With this he tried to counter the increasing ascendancy of the Shi'ites and existing influence of the Mu'tazilites and Ash'arites. He took up a leadership of politico-religious party against the Shi'ite, Mu'tazilite and Ash'arite movements. In addition, he issued the Risala al­ Qadiriyya (Al-Qadir's Epistle), containing the Sunnite creed based on the ideas of the Hanbalite scholars. The main issues he dealt in the Risala al­ Qadiriyya were the unity and absolute power of Allah, the uncreatedness of the Kalam (Word of Allah), Allah's real attributes and the acknowledgement of the excellence of the Khulafaur Rashidin according to the chronological enumeration. Finally, the Muslims should not discredit the companions of the Prophets.
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Garijo Galán, Ildefonso. "Aspectos científicos de la Risala Hayy B. Yaqzan de Ibn Tufayl". Philologia Hispalensis 1, n.º 11 (1996): 61–71. http://dx.doi.org/10.12795/ph.19961997.v11.i01.04.

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Gainullin, S. S. "Naqshabandi systematization: Muhammad Parsa (d. 1420) and his «Risala yi Qudsiyya»". Minbar. Islamic Studies 14, n.º 2 (27 de junio de 2021): 397–410. http://dx.doi.org/10.31162/2618-9569-2021-14-2-397-410.

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This article attempts to analyze the treatise of Muhammad Parsa (d. 1420) “Risala yi Qudsiyya”, which is one of the most important works of the Naqshabandi tariqah, which had a significant impact on the spiritual culture of Tatars and on many other Muslim peoples of Russia. This book was the first systematization of the history, of the basic principles and practices under this order. It provides an unbreakable chain (silsila) of his spiritual mentors, which substantiates the theological and legal legitimacy of his teachings, as directly related to the Sunnah of Prophet Muhammad and his companions. The work also pays special attention to the need for sincere love and impeccable obedience to your mentor as to the custodian of not only explicit, but also of sacred knowledge transmitted from the Prophet. The article also provides M. Parsa’s short biography and a list of his main works.
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18

Martínez-Gros, Gabriel. "L'écriture et la "umma" la " Risala fi fadl al-Andalus d'ibn Hazm"". Mélanges de la Casa de Velázquez 21, n.º 1 (1985): 99–113. http://dx.doi.org/10.3406/casa.1985.2438.

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Shekhmagomedov, Magomed G. y Shakhban M. Khapizov. "«Hazihi risala al-jinn» — the Dagestani мanaqib generic composition (introduction, translation and commentary)". Vestnik of Saint Petersburg University. Asian and African Studies 9, n.º 3 (2017): 266–80. http://dx.doi.org/10.21638/11701/spbu13.2017.304.

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20

Özturan, Mehmet. "On Sayyid Sharıf al-Jurjanı’s Risala fı taqsım al-‘ilm: Analysis and Critical Edition". Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences) 1, n.º 2 (15 de mayo de 2015): 95–124. http://dx.doi.org/10.15808/nazariyat.1.2.m0011.

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Gilliot, Claude, al-Turtusi (Abu Bakr M. b. al-Walid) y Abdel-Magid Turki ('Abd al-Magid Turki). "1. Risala fi tahrim al-gubn al-rumi. 2. K. Tahrim al-gina' wa l-sama'". Studia Islamica, n.º 88 (1998): 213. http://dx.doi.org/10.2307/1595706.

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22

Ilyina, Yu I. "Iranian Religious and Political Influence in Persian Gulf Countries (Bahrain, Saudi Arabia and Kuwait)". RUDN Journal of Political Science, n.º 3 (15 de diciembre de 2016): 36–42. http://dx.doi.org/10.22363/2313-1438-2016-3-36-42.

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This article is focuses on evolution of Iranian political influence in Persian Gulf countries. It examines theological and political aspects of such influence and its consequences for the region. The author analyses origins of the transnational Shia movements such as “Harakat ar-Risala” and “ad-Dawa” linked with traditional Shia institutions at Najaf and Kerbela, and its ambiguous relationships with post-revolution Iranian elite. In the same way, not all of Shias of Persian Gulf was “fascinated” by “Islamic revolution” in Iran and became admirers of R. Khomeini’s conception of “vilayat-e-faqih”. In addition, the author traces history of local political Shia movements, that are, in fact, more influential on domestic politics of Gulf countries that mythical “Iran’s hand”.
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Yuzeev, A. N. "Islamic Theology as Modern-Day Subject of Study: Secular and Religious Aspects". Islam in the modern world 15, n.º 3 (29 de octubre de 2019): 35–46. http://dx.doi.org/10.22311/2074-1529-2019-15-3-35-46.

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The Tatar thinker Sh. Marjani’s basic ideas on the origin of the world were outlined in his several works: “Haqq al-Bayan … (True Explanation …)”; “Kitab al-Hikma al-baliga …” (The Book of Mature Philosophy…), “Kitab al-Azb al-Furat wa-l-ma al-zulal …» (The Book About Fresh, Refreshing, Spring Water…) and “Risala bi al-tariq al-musli …” (A Treatise Worthy of Imitation…). Basically following the beliefs of falasifa on the eternal creation of the world, criticizing some ideas of the mutakallims concerning relationship between God and His attributes, Marjani has developed his own theory of the world origin. He affirmed that only God, who is true eternal as well as simultaneously transcendent and immanent to the finite world, creates it eternally, as the falasifa had understood it earlier.
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Lledó Carrascosa, Rocío. "Risala sobre los palacios abbadíes de Sevilla de Abū Ŷafar Ibn Aḥmad de Denia: traducción y estudio". Sharq Al-Andalus, n.º 3 (1986): 191–200. http://dx.doi.org/10.14198/shand.1986.3.21.

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Ahmedova, Shohista. "GENESIS OF OMON MATJON'S EPIC "KUSH TILI"". INTERNATIONAL JOURNAL OF WORD ART 2, n.º 3 (28 de febrero de 2020): 133–38. http://dx.doi.org/10.26739/2181-9297-2020-2-18.

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This article is devoted to the study of the genesis of Omon Matjon's epic "Kush tili". The article is based on Abu Ali ibn Sina's "Risalat ut–tayr", Shahobiddin Suhrawardi's "Risalai musammo ba safari Semurg", Abu Hamid Muhammad Ghazzali's "Risalat ut–tayr", and Fariduddin. Attor's "Mantiq ut–tayr", Gulshahriydir's "Mantiq ut tayr", Alisher Navoi's "Lison ut–tayr", Mavlono Khoja Qazi Payvandi Rizai's "Kush tili", Nishoti's "Kushlar munozarasi, Gulkhani's "Zarbulmasal" will be discussed in detail and traditional epics created by the salafs are given information about succession
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Redondo, Jordi. "Sobre les fonts dels «exempla fabularia» de la «Disputa de l'ase»". Caplletra. Revista Internacional de Filologia, n.º 63 (1 de diciembre de 2017): 15. http://dx.doi.org/10.7203/caplletra.63.10390.

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La Disputa de l’ase d’Anselm —Antelm? Telm?— Turmeda compta entre els textos més singulars de la prosa quatrecentista. Aquest article tracta de les fonts dels exempla esmentats a la raó setzena de l’obra, i per als quals l’excel·lent estudi de García Sempere i Martín Pascual no havia aconseguit de trobar l’origen de totes. La veritable font principal d’aquest conjunt és la Història dels animals d’Elià —font alhora del Fisiòleg grec, i aquest del llatí—, part de la transmissió manuscrita de la qual remunta al segle XIII. Ultra les nombroses coincidències de Turmeda amb, per ordre de prelació dins l’actual estat de la qüestió, els bestiaris medievals, el Fisiòleg llatí i la Risala al-hayawanat, cal apreciar aquelles on la font és tan sols Elià, la qual cosa obliga a replantejar la seua recepció a la nostra tradició literària.
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Al-Asyari, M. Khoirul Hadi. "Dakwah Lintas Iman Sebagai Upaya Harmonisasi Agama: Studi Dakwah Lintas Iman Perpektif Sain An-Nursi". FIKRAH 4, n.º 2 (7 de marzo de 2017): 303. http://dx.doi.org/10.21043/fikrah.v4i2.1632.

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Penelitian ini adalah penelitian yang berbasis library reseach, penelitian ini bertema tentang “ Dakwah lintas sebagai upaya harmonisasi Agama : Studi Dakwah Lintas Iman perpektif Said Nursi dalam artikel ini ada beberpa pertanyaan penelitian yang akan menjadi fokus masalah, pertama bagiamana pandangan Said An-Nursi berkaiatan dengan pola Dakwah keberagamaan (lintas Iman) dan keberimanan antar Umat beragama di dalam Risala-I Nur ? kedua bagaimana sosiohistoris kehidupan Said An-Nursi ? dan apa relevansinya dengan harmonisasai Agama di Indonesia ?, dengan pendekatan konten analisis untuk mendeskripsikan pandangan kebragaaman dan dakwah lintas iman dalam pandangan Said Nursi di dan pendekatan sejarah untuk mengkaji biografi kehidupan Said an-Nursi, serta mencoba mencari simpul dengan konsep Harmonisasi Agama di Indonesia, penelitian ini menghasilkan beberapa point penting pertama, mendeskripsikan pemikrian Said Nursi tentang konsep Dakwah Lintas Iman, dan kedua biografi Said Nursi sebgai pembacaan sosiohistoris kehidupan Said Nursi, dan ketiga mengetahu relevanitas konsep dakwah lintas Iman Said Nursi dengan harmonisasi Agama di Indonesia.
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Gigandet, Suzanne. "Al-Risala al-Haruniyya de Masih b. al-Hakam al-Dimasqi. Un traite medical compose au IIIe/IXe siecle". Studia Islamica, n.º 82 (1995): 137. http://dx.doi.org/10.2307/1595585.

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Ibrahim, Muhammad Muhsin. "Abubakar S. Shehu, dir. Risala (“Message”). 2018. 126 minutes. Hausa, with English subtitles. 3SP International Limited. No price reported." African Studies Review 62, n.º 4 (16 de septiembre de 2019): E35—E36. http://dx.doi.org/10.1017/asr.2019.50.

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Alikberov, A. K. "Peculiarities of the Transfer of Hidden Knowledge in Classical Islam on the Example of al-Qushayriya Tradition (According to the Materials of the System-Communication Analysis of «al-Risala» by Abu ’l-Qasim al-Qushayri, «Salvat al- ‘arifi n» by Abu Khalaf at-Tabari and «Rayhan al-haqa’iq» by Abu Bakr al-Darbandi)". Minbar. Islamic Studies 12, n.º 4 (12 de enero de 2020): 895–905. http://dx.doi.org/10.31162/2618-9569-2019-12-4-895-905.

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The article is dedicated to the analysis of the continuity of hidden knowledge in classical Islam on the basis of the system-communication approach that draws the attention of the researcher to specifi c forms and models of communication. As an example, the author refers to the origin and development of the famous Sufi tradition of al-Qushayriya, which goes back to Abu ’l-Qasim al-Qushayri (d. 477/1072). The development and creative enrichment of the tradition is associated with the names of Abu Khalaf al-Tabari, a student of al-Qushayri, and Abu Bakr al-Darbandi, a student of Abu Khalaf al-Tabari. The sources of the study were three encyclopedic dictionaries of key Sufi terms of the 11–12th centuries, used as practical manuals for beginner Sufi s. These are “ar-Risala” by al-Qushayri, “Salvat al-‘arifi n” by al-Tabari and “Rayhan al-haqa’iq” by al-Darbandi. The selection of special terms and formulas, related to specifi c ways of information transfer, allows us to separate tradition and innovation for the system-communication analysis in each of the writings.The author declares that there is no conflict of interest.
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b. Muhammad Taqi al-Majlisi, Muhammad Baqir y Vera Basch Moreen. "Risala-yi Sawaiq al-Yahud [The Treatise Lightning Bolts against the Jews] by Muhammad Baqir b. Muhammad Taqi al-Majlisi (D. 1699)". Die Welt des Islams 32, n.º 2 (1992): 177. http://dx.doi.org/10.2307/1570833.

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Ajmal, Mohammad. "Globalization and the thought of unity in diversity of Badiuzzaman Said Nursi in the light of his magnum opus Risala-i Nur". Indonesian Journal of Islam and Muslim Societies 4, n.º 1 (1 de junio de 2014): 135. http://dx.doi.org/10.18326/ijims.v4i1.135-153.

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Badiuzzaman Said Nursi had always looked at the world as one component<br />glorifying the one creator and testifying to His greatness. The universality he<br />believed in, came into contradiction with the universality that results from<br />globalization as it is generally understood and illustrated. People of economically<br />less auspicious countries become themselves agents of globalization in<br />their own places. This is why the effects of globalization are more harmful<br />than those of colonialism. Globalization recruits its soldiers from among people<br />it invades and expands to swallow the remnants of their culture and selfesteem<br />by making them follow the model of those who are more powerful<br />and who possess more.<br />Badiuzzaman Said Nursi selalu memandang dunia sebagai salah satu komponen<br />untuk memuliakan Sang Pencipta dan menyaksikan kebesaran-Nya. Universalitas<br />yang dipercayainya, berlawanan dengan universalitas yang dihasilkan dari<br />globalisasi seperti yang umum dipahami dan digambarkan. Masyarakat dari<br />Negara-negara yang secara ekonomis kurang beruntung menjadikan diri mereka sendiri sebagai agen globalisasi di negara mereka sendiri. Inilah sebabnya<br />mengapa efek globalisasi lebih berbahaya daripada kolonialisme. Globalisasi<br />merekrut tentaranya dari kalangan orang-orang yang menjadi sasaran serangnya<br />dan menelan sisa-sisa kebudayaan mereka serta harga diri dengan membuat<br />mereka mengikuti model mereka yang lebih kuat dan memiliki kelebihan.
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Morris, James W., Denis Gril, Safi al-Din Ibn Abi l-Mansur Ibn Zafir y Le Caire. "La Risala de Safi al-Din Ibn Abi l-Mansur Ibn Zafir: Biographies des maitres spirituels connus par un cheikh egyptien du VIIe/XIIIe siecle". Studia Islamica, n.º 65 (1987): 171. http://dx.doi.org/10.2307/1595727.

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Michot, Y. J. "A MamlUk Theologian's Commentary on Avicenna's RisAla Adhawiyya: Being a Translation of a Part of the Dar' al-ta'Arud of Ibn Taymiyya with Introduction, Annotation, and Appendices Part II". Journal of Islamic Studies 14, n.º 3 (1 de septiembre de 2003): 309–63. http://dx.doi.org/10.1093/jis/14.3.309.

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Silva, Rosangela Araújo da y Bernadete Barbosa Morey. "Álgebra islâmica de al-Khwarizmi a Omar Khayyam". Boletim Cearense de Educação e História da Matemática 8, n.º 23 (17 de junio de 2021): 654–64. http://dx.doi.org/10.30938/bocehm.v8i23.4966.

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A álgebra das equações tem seus primórdios na ciência islâmica medieval. Este trabalho é um recorte de uma pesquisa doutoral mais ampla em desenvolvimento que envolve a análise do tratado algébrico de Omar Khayyam (1048-1131), cujo título é Al-Risala fi-l-barahin ‘ala masa’il al-jabr wa-l-muqabala (Tratado sobre demonstrações dos problemas da álgebra e almuqabala). Ao se tratar de álgebra das equações, torna-se imprescindível citar o sábio al-Khwarizmi (780-850), que escreveu um tratado algébrico, conhecido até os dias de hoje como a Álgebra de al-Khwarizmi (780-850). O presente trabalho é sobre o desenvolvimento da álgebra islâmica de al-Khwarizmi a Omar Khayyam. O estudo tem como objetivo descrever o que foi elaborado e desenvolvido em álgebra islâmica de al- Khwarizmi a Omar Khayyam. Possibilitando um melhor entendimento do significado da álgebra de Khayyam, pois em seu tratado ele menciona alguns sábios que estudaram álgebra antes dele. A pesquisa foi realizada por meio de pesquisa bibliográfica, a princípio na plataforma de periódicos da Capes e para complementar utilizamos a busca pelas biografias dos sábios para descrever a trajetória, na página eletrônica Mac Tutor. Apresentamos este percurso de desenvolvimento da álgebra, como resultado obtido, considerando que novos estudos podem ampliá-lo. Os estudiosos que encontramos foram: Al-Khwarizmi resolvendo equações lineares e quadráticas, apresentando a álgebra como uma prática para resolver problemas e nomeando a álgebra; al-Mahani que chegou em uma equação envolvendo cubos, quadrados e números; Abu Kamil que aplicou a álgebra no pentágono e no decágono regular; al-Karaji que aritmetizou a álgebra, primórdios para o modelo da álgebra moderna; e chegando a Omar Khayyam que desenvolveu por meio de intersecções de seções cônicas um método geométrico de resolver equações cúbicas. Palavras-chave: Álgebra; Al-Khwarizmi; Desenvolvimento; Equações; Omar Khayyam.
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Syatori, Ahmad. "RISALAH TASAWUF". PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 4, n.º 1 (31 de marzo de 2019): 104–38. http://dx.doi.org/10.51498/putih.v4i1.43.

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Kajian ilmiah ini di dalamnya memuat berbagai ulasan tentang penjelasan seputar ruang lingkup tasawuf. Dalam uraian pembahasannya tidak hanya membahas tentang satu sisi atau satu hal saja, akan tetapi mencakup berbagai sisi dan hal yang ada dalam ruang dimensi tasawuf. Paradigma tasawuf dalam kajiannya juga tidak bisa terlepas dari sudut pandang yang ada dalam kajian keislaman. Adapun sudut pandang tasawuf orientasinya lebih menitik beratkan pada nilai-nilai ajaran Islam secara substantif dan esensial, sedangkan sudut pandang keislaman secara umum lebih menitik beratkan pada bentuk sisi secara lahir. Namun demikian, secara prinsip antara sisi dan sudut pandang yang berbeda tersebut tetap memiliki hubungan kedekatan dan keterkaiatan yang saling mengikat diantara semuanya.
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Michot, Y. J. "A MamlUk Theologian's Commentary on Avicenna's RisAla ADHawiyya: Being a Translation of a Part of the Dar"" al-ta""AruD of Ibn Taymiyya, with Introduction, Annotation, and Appendices Part I". Journal of Islamic Studies 14, n.º 2 (1 de mayo de 2003): 149–203. http://dx.doi.org/10.1093/jis/14.2.149.

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Honerkamp, K. "Al-Qushayri's Epistle on Sufism (al-Risala al-qushayriyya fi lhringilm al-tasawwuf) * By ABU 'L-QASIM AL-QUSHAYRI. Translation, introduction, and notes by ALEXANDER D. KNYSH. Reviewed by MUHAMMAD EISSA". Journal of Islamic Studies 23, n.º 3 (26 de junio de 2012): 372–77. http://dx.doi.org/10.1093/jis/ets061.

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Herbery A. ;çev. ŞAHiN, DAVIDSON. "Risale fi'l. 'Akl". Ankara Üniversitesi İlahiyat Fakültesi Dergisi 45, n.º 2 (2004): 1. http://dx.doi.org/10.1501/ilhfak_0000000203.

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DALKIRAN, Sayın. "Risale-i Ebussûd". Journal of Turkish Research Institute, n.º 26 (1 de enero de 2004): 67. http://dx.doi.org/10.14222/turkiyat590.

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Raiyah, Ali Matur. "PEMIKIRAN PENDIDIKAN ISLAM K.H. MUHAMMAD ZAINI ABDUL GHANI (STUDI PENDIDIKAN AKHLAK DI MARTAPURA, KALIMANTAN SELATAN)". INSANIA : Jurnal Pemikiran Alternatif Kependidikan 24, n.º 1 (3 de junio de 2019): 84–99. http://dx.doi.org/10.24090/insania.v24i1.2270.

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Abstract: This study uses qualitative method using biography approach which means the study of an individual by explaining the results of K.H Muhammad Zaini Abdul Ghani's thoughts. Research findings about Islamic education thought. K. H. Muhammad Zaini Abdul Ghani include the purpose of Islamic education which means to really know Allah SWT, so always remembering Him in every situation. Then, educators mean people who change students to be better, the curriculum which is used related with experience outside of school as part of educational activities. Then the method used by K.H. Muhammad Zaini Abdul Ghani is an exemplary method, habituation, *bandongan*, demonstration, and question and answer method. While the works of KH. Muhammad Zaini Abdul Ghani included Risalah al-Mubarakah, Manakib asy-syeikh Muhammad Samman al-Madani, Ar-risalat an nuraniyah fi syarh at-tawassulat as-sammaniyah, Nubzat min manaqib al imam al-masyhur bil ustadz al a ' zham Muhammad bin ali ba'alawi, Al-amdad fi Aurad Ahl Al-Widad, Manaqib Ash-Shaykh As-Sayyid Muhammad bin Abdul Qadir Al-Qadiri and Al-Fushul Al-Ilmiyah wa Al-Ushul Al-Hikamiyah. Keywords: Thought, Islamic Education, K.H. Muhammad Zaini Abdul Ghani.
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Goldenberg, Mirian y Bernardo Jablonski. "O gênero da risada". Psicologia Clínica 23, n.º 2 (2011): 17–29. http://dx.doi.org/10.1590/s0103-56652011000200002.

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Neste trabalho, pretendemos levantar algumas questões relacionadas à risada como comportamento culturalmente determinado, além de pensar em determinados espaços que valorizam ou estigmatizam a manifestação do humor. Pretendemos refletir sobre possíveis especificidades culturais da risada no Brasil. Existe algo de distintivo na risada brasileira? Na risada de homens e mulheres? Dos mais pobres e dos mais ricos? Mais do que encontrar respostas, pretendemos trazer levantar algumas questões e pensar livremente sobre o significado da risada em nossa cultura.
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Alkhotob, Imam Taufik. "RISALAH DA’WAH PARA RASUL". Al-Risalah 11, n.º 2 (1 de junio de 2020): 38–52. http://dx.doi.org/10.34005/alrisalah.v11i2.787.

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Allah Tabâraka wa Ta’âlâ menjadikan umur da’wah ini sepanjang umur kehidupan bumi. Risalah da’wah ini hadir di tengah-tengah manusia yang mendiami bumi dengan beragam bentuk dan persoalannya. Sementara manusia hidup memerlukan bimbingan, arahan, serta petunjuk yang menghantarkannya kepada kehidupan yang benar. Maka Para Nabi dan Rasul yang Allah turunkan ke muka bumi adalah para utusan yang mendampingi manusia dalam petunjuk kebenaran. Tugas utama dan paling pokok dari da’wah para Nabi dan Rasul adalah; tauhidullâh. Karena tidak ada tujuan lain manusia diciptakan di muka bumi ini selain tauhidullâh itu sendir. Mengajak manusia untuk tunduk kepad Allah, beribadah secara paripurna dengan menjalankan semua syari’at-Nya. Oleh karenanya, apapun fungsi manusia dalam konteks khalifah di muka bumi ini, tetaplah dia sebagai manusia yang mentauhidkan Allah, beribadah dan tunduk hanya kepada Allah. Bukan tunduk kepada bentuk peribadahan kepada selainnya, dalam beragam bentuknya di zaman ini.
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Michel, Thomas. "The Risale-i Nur". Hawwa 13, n.º 2 (4 de septiembre de 2015): 184–97. http://dx.doi.org/10.1163/15692086-12341280.

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In the battle for minds and hearts of young Muslims in Eastern Anatolia, the Risale-i Nur movement inspired by the writings of Said Nursi may prove to be the most effective peace-oriented alternative to the xenophobic teachings of isis. As the most influential Muslim thinker in Turkey in the 20th Century, Nursi still attracts the attention and loyalty of great number of Turks and Kurds. Nursi was one of the earliest to call for Muslim-Christian cooperation in the struggle against ignorance, poverty, and disunity. His message of peace and dialogue offer a sound foundation for both ethnic tolerance and interreligious harmony.
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Faiz, Muhammad. "RISALAH NUR DAN GERAKAN TAREKAT DI TURKI: PERAN SAID NURSI PADA AWAL PEMERINTAHAN REPUBLIK". Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 14, n.º 1 (27 de junio de 2017): 23. http://dx.doi.org/10.22515/ajpif.v14i1.588.

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This paper tries to describe the role of Risalah Nur movement and its relationship with the tariqa movement in Turkey, especially after the collapse of the Ottoman Caliphate and the early modern state of Turkey. The methodological study of this paper will refer to literature perspective, specifically historical analysis of the life of Said Nursi and his work Risalah Nur through the Nursi’s books and the other related literatures. My study is assuming that Risalah Nur plays an important role when the tariqa, mysticism/tasawuf teachings banned by the Turkish government since 1925. For some Muslim scholars the Risalah Nur written in Arabic and Turkish is considered as the treasures of Islamic knowledge in Turkey. In fact, the Risalah Nur is supposed to be a role model of the Islamic teachings in Muslim world in which the manuscript represents the essential contents of the Quran. The Risalah Nur is strongly referred to Sufism, which deals with the universal value of peace and love that must be relevant for Muslims and all human beings from time to time.
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Astuti, Rini y Nurhidayat. "Model Sistem Informasi Risalah Lelang di Kantor Pelayanan Kekayaan Negara dan Lelang Kota Cirebon dengan Metode Clustering Algoritma C45". Media Informatika 18, n.º 3 (27 de diciembre de 2019): 107–21. http://dx.doi.org/10.37595/mediainfo.v18i3.30.

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Risalah lelang merupakan berita acara, informasi proses pelelangan atau akta otentik dengan kekuatan pembuktian sempurna yang dibuat oleh pejabat lelang dari pembelian suatu barang melalui proses lelang. Risalah lelang juga dapat digunakan dalam membantu mencari informasi pemenang lelang, ataupun banyaknya barang yang tidak terjual, barang yang berhasil terjual maupun jenis barang yang paling banyak terjual dalam proses lelang. Sistem Informasi Risalah Lelang merupakan suatu kumpulan dari komponen-komponen dalam perusahaan atau organisasi yang berhubungan dengan proses penciptaan dan pengaliran informasi tentang risalah lelang atau berita acara proses lelang. Pengembangan sistem informasi risalah lelang berbasis web menerapkan pengelompokan dengan menggunakan Algoritma C45 dengan metode clustering, clustering merupakan proses yang digunakan untuk mengelompokkan objek sesuai informasi yang diperoleh dari data yang menyamakan anggota dalam kelasnya. Pendekatan proses pengembangan yang digunakan adalah pendekatan berorientasi objek dengan tool UML dengan model proses prototyping. Melalui sistem ini, dapat memudahkan proses pencarian informasi risalah lelang pada Kantor Kekayaan Negara dan Lelang kota Cirebon. Serta dapat memudahkan dalam penyajian informasi berupa data lelang terbanyak dan sebagainya, juga mampu meningkatkan kualitas kerja pegawai dalam hal pemanfaatan waktu dan meningkatkan pelayanan.
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EKER, Ümit. "Risale-i Ehl-i Derviş". Journal of Turkish Studies 10, Volume 10 Issue 2 (1 de enero de 2015): 283. http://dx.doi.org/10.7827/turkishstudies.7964.

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Alper, Serap. "RİSALE-İ KAÇACILIK (ÇÖMLEKÇİLİK RİSALESİ)". TÜRKİYAT MECMUASI 27, n.º 1 (21 de junio de 2017): 15. http://dx.doi.org/10.18345/iuturkiyat.322886.

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Iskandar, Isman y Sri Widyastri. "Analisis Manajemen Lembaga Bahasa Arab dalam Meningkatkan Kualitas Pembelajaran". An Naba 3, n.º 2 (3 de diciembre de 2020): 84–94. http://dx.doi.org/10.51614/annaba.v3i2.60.

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ABSTRACT This paper tries to uncover and elaborate on the management of the Al-Risalah Institute for Arabic language education and training. One of the informal institutions in the field of language education that has recently grown rapidly. Al-Risalah has successfully developed its wings in improving the quality of education, educators and students. Educator who is a special expert in teaching Arabic for non-Arabic from Sudan, Middle East with 15 years of experience in Indonesia. Although there are many informal institutions in the field of language that offer convenience in learning Arabic, many also experience difficulties and are unable to survive in the current era of globalization. This is because the management of the institution does not pay attention to quality and quality. Al-Risalah is present in the midst of Indonesian society who provides quality assurance in terms of institutional management and learning. This study uses a qualitative approach that describes critically in the discovery of meaning. The type and strategy used in this research is case study research by analyzing educational management theory. Data collection techniques are interviews, observation and documentation. The results of this study indicate that the planning of the Al-Risalah curriculum is very good and structured. In determining the program, Al-Risalah puts forward the aspects of communication and deliberation together between leaders, heads of departments and staff. Organizational structure, namely: 1 leader and pioneer of the Al-Risalah Institute, 3 staff, 1 head of division as well as staff, the number of students is approximately 100 people. The evaluation is carried out using the Al-Arabiyatu Bayna Yadaik book which has tests for each level. With the aim of having 4 language skills: listening, reading, speaking and writing skills. Keywords: Analysis, Management, and Arabic ABSTRAK Tulisan ini mencoba mengungkap dan mengelaborasikan manajemen Lembaga Al-Risalah pendidikan bahasa Arab dan pelatihan. Salah satu lembaga informal di bidang pendidikan bahasa yang belakangan ini berkembang pesat. Al-Risalah telah sukses mengembangkan sayapnya dalam meningkatkan kualitas pendidikan, tenaga pendidik dan siswa. Pendidik yang merupakan tenaga ahli spesial pengajaran bahasa arab untuk non Arab dari Sudan, Timur Tengah yang sudah berpengalaman selam 15 tahun di Indonesia. Meskipun sudah banyak lembaga informal di bidang bahasa yang menawarkan kemudahan dalam mempelajari bahasa arab namun banyak juga yang mengalami kesulitan dan tidak mampu bertahan di era globalisasi saat ini. Hal ini disebabkan karena manajemen lembaga yang tidak memerhatikan kualitas dan mutunya. Al-Risalah hadir di tengah-tengah masyarakat Indonesia yang memberikan jaminan kualitas dalam hal manajemen kelembagaan dan pembelajaran. Penelitian ini menggunakan pendekatan kualitatif yang mendeskripsikan secara kritis dalam penemuan makna. Tipe dan strategi yang digunakan dalam penelitian ini yaitu case study research dengan menganalisis teori manajemen pendidikan, Teknik pengumpulan data yaitu interview, observasi dan dokumentasi. Hasil penelitian ini menunjukkan bahwa planning kurikulum Al-Risalah sudah sangat baik dan terstruktur. Dalam penentuan program, Al-Risalah mengedepankan aspek komunikasi dan musyawarah secara bersama-sama antar pimpinan, kepala bagian dan staf. Struktur Organisasi yaitu : 1 pimpinan sekaligus perintis Lembaga Al-Risalah, 3 orang staf, 1 orang kepala bagian sekaligus sebagai staf, jumlah siswa kurang lebih 100 orang. Pengevaluasian dilakukan dengan menggunakan kitab Al-Arabiyatu Bayna Yadaik yang memiliki ujian-ujian setiap level. Dengan tujuan memiliki 4 kemahiran berbahasa: keterampilan mendengar, membaca, berbicara, dan menulis. Kata kunci: Analisis, Manajemen, dan Bahasa Arab.
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Amir Yusdi, Hafiz Asyraf, Siti Nursyakirah Yuslan, Mohd Noh Abdul Jalil y Ismail Bin Mamat. "A Comparative Study Between Risale-i Nur And Tafsīr al-Azhar’s Methodology in Quranic Exegesis and Its Relation to the Daʿwah Strategy in Turkey and the Malay-Indonesian World (Kajian Perbandingan Mengenai Kaedah Pentafsiran Al-Qur'an di antara Risale-i Nur dan Tafsir al-Azhar serta Kaitannya dengan Strategi Da'wah di Turki dan Dunia Melayu)". Journal of Islam in Asia (E-ISSN 2289-8077) 17, n.º 4 (31 de diciembre de 2020): 329–49. http://dx.doi.org/10.31436/jia.v17i4.922.

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This article discusses the contribution of two great scholars in the Muslim world, Bediʿuzzaman Saʿid Nursī (d.1960) and Haji ʿAbdul Malīk bin ʿAbdul Karīm ʿAmrullah (HAMKA) (d.1981). They contributed immensely to their communities in Turkey and Indonesia. Both scholars produced magnum opus on the meanings and interpretations of the Qur’ān. This article examines the contents of Saʿid Nursī’s Risale-i Nur and HAMKA’s Tafsīr al-Azhar respectively. Besides, this article also focusing on Quranic exegesis methodologies adopted by both scholars. The article employs textual analysis and comparative study on Risale-i Nur and Tafsīr al-Azhar, supported by other related written materials on the topic. This paper concludes that Saʿid Nursī and Hamka employ Quranic exegesis as a medium to make Islām understandable and practical in their locality. It is evident that certain methodologies of the Quranic exegesis they adopted in both Risale-i Nur and Tafsīr al-Azhar served as the daʿwah tools in an efforts to bring Islam closer to the local community. Keywords: Risale-i Nur, Tafsīr al-Azhar, Quranic exegesis, daʿwah, methodology. Abstrak Artikel ini membincangkan sumbangan dua ulama besar dalam dunia Islam, Bediʿuzzamān Saʿid Nursī (d.1960) dan Haji ʿAbdul Malīk bin ʿAbdul Karīm ʿAmrullah (Hamka) (d.1981). Sumbangan mereka terhadap masyarakat di Turki dan Indonesia tidak dapat disangkal lagi. Mereka berjaya menghasilkan mahakarya berkaitan tafsiran dan makna al-Qur’an. Artikel ini akan mengkaji kandungan Risale-i Nur yang ditulis oleh Saʿid Nursī dan Tafsīr al-Azhar oleh Hamka. Selain itu, artikel ini juga memberi tumpuan kepada kaedah penafsiran al-Qur’an yang digunakan oleh kedua-dua tokoh ini. Artikel ini menggunakan kaedah analisa teks dan kajian perbandingan terhadap Risale-i Nur dan Tafsīr al-Azhar, serta kajian terhadap bahan-bahan penulisan lain yang berkaitan dengan kajian ini. Kajian ini menyimpulkan bahawa Sa'id Nursī dan Hamka menggunakan penafsiran al-Quran sebagai wahana untuk menerangkan Islām secara mudah untuk difahami dan praktikal kepada masyarakat masing-masing. Ini jelas menunjukkan bahawa kaedah penafsiran al-Qur’an yang diguna pakai di dalam Risale-i Nur dan Tafsīr al-Azhar berfungsi sebagai alat da'wah untuk mendekatkan kefahaman masyarakat setempat terhadap Islam. Kata Kunci: Risale-i Nur, Tafsīr al-Azhar, Tafsir al-Qur’an, daʿwah, metodologi.
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