Artículos de revistas: "Maryam"

1

Ziegler, Günter M. "Maryam Mirzakhani". Mitteilungen der Deutschen Mathematiker-Vereinigung 25, n.º 2 (27 de junio de 2017): 65. http://dx.doi.org/10.1515/dmvm-2017-0023.

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2

Agarwal, Nikita, Riddhi Shah y Geetha Venkataraman. "Maryam Mirzakhani". Resonance 23, n.º 3 (marzo de 2018): 253–62. http://dx.doi.org/10.1007/s12045-018-0615-1.

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3

Zorich, Anton. "Maryam Mirzakhani (1977–2017)". EMS Newsletter 2018-3, n.º 107 (13 de marzo de 2018): 28–33. http://dx.doi.org/10.4171/news/107/6.

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4

Vondrák, Jan. "In memoriam: Maryam Mirzakhani". Bulletin of the American Mathematical Society 57, n.º 3 (20 de abril de 2020): 357–58. http://dx.doi.org/10.1090/bull/1695.

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5

Hoare, Graham T. Q. "Maryam Mirzakhani (1977 – 2017)". Mathematical Gazette 101, n.º 552 (16 de octubre de 2017): 545–46. http://dx.doi.org/10.1017/mag.2017.152.

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6

Kennedy, Stephen, Hélène Barcelo, Roya Beheshti, Cumrun Vafa, Izzet Coskun, Laura DeMarco, David Dumas et al. "Maryam Mirzakhani: 1977–2017". Notices of the American Mathematical Society 65, n.º 10 (1 de noviembre de 2018): 1. http://dx.doi.org/10.1090/noti1750.

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7

Wright, Alex. "Maryam Mirzakhani (1977–2017)". Science 357, n.º 6353 (24 de agosto de 2017): 758. http://dx.doi.org/10.1126/science.aao6074.

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8

Rafi, Kasra. "Maryam Mirzakhani (1977–2017)". Nature 549, n.º 7670 (septiembre de 2017): 32. http://dx.doi.org/10.1038/549032a.

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9

Adiliah, Mizan. "Sosok Maryam dalam al-Qur'an". At-Tibyan 2, n.º 1 (14 de mayo de 2020): 1–18. http://dx.doi.org/10.30631/atb.v2i1.11.

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Penelitian ini bertujuan untuk mengkaji tentang sosok Maryam dalam al-Qur’an dan ayat-ayat keistimewaan Maryam melalui dua sudut sisi pandang penafsir dari periode yang berbeda yaitu Ibnu Katsir, seorang ulama tafsir klasik dan M. Quraish Shihab seorang ulama tafsir modern. Penulis membatasi pembahasan yang akan dikaji pada QS. Ali Imran ayat 37 dan 42, dan QS. Maryam ayat 24 dan 25. Pendekatan penelitian yang penulis gunakan adalah (library research) dengan menggunakan teknik analisis komparatif, dan metode yang penulis gunakan dalam menganalisis permasalahan ini adalah metode muqaran/perbandingan. Hasil dari penelitian ini penulis menemukan ketika menafsirkan ayat-ayat keistimewaan Maryam pada surah Ali Imran ayat 37 dan 42, dan surah Maryam ayat 24 dan 25, baik tafsir Ibnu Katsir maupun tafsir al-Misbah memiliki persamaan dan perbedaan. Perbedaannya terletak pada pemahaman mereka dalam menafsirkan ayat tersebut. Dalam QS. Ali Imran ayat 37, perbedaannya pada penafsiran tentang pengasuhan Maryam yaitu Zakaria dan pada penafsiran kata رزق. Dalam QS. Ali Imran ayat 42, perbedaannya pada penafsiran kata isthofa. Ibnu Katsir tidak menafsirkan kata isthofa itu tetapi menafsirkan ayat 42 ini secara umum. Berbeda dengan penafsiran M. Quraish Shihab yang menafsirkan secara rinci terkait dengan dua kata isthofa dalam ayat ini. Dalam QS. Maryam ayat 24 dan 25 pula perbedaan tentang penafsiran rezeki makanan dan minuman yang diperoleh Maryam setelah melahirkan Isa AS.

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10

Rosyid, Fathur. "Pragmatics of the Qurâ€™an: Model Pemahaman Kisah Sayyidah Maryam yang Terikat Konteks". SUHUF 9, n.º 2 (14 de agosto de 2017): 321–42. http://dx.doi.org/10.22548/shf.v9i2.149.

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Abstrak Kata Kunci: Pragamtik, Tindak Tutur, Implikatur, Kisah Sayyidah Maryam Kisah Sayyidah Maryam dalam al-Qurâ€™a>n merupakan salah-satu kisah yang menarik dikaji dengan pendekatan pragmatik. Hal ini disebabkan, secara tekstual, beliau adalah publik figur yang fenomenal, bahkan mengalahkan status sosial perempuan lainnya, sehingga namanya terdokumentasikan dalam satu surat khusus yang populer dengan sebutan â€Surat Maryamâ€. Kecuali itu, kisah tersebut juga termasuk kisah yang kaya dengan nuansa konteks. Sementara posisi ilmu prgamatik sendiri merupakan disiplin keilmuan yang mengkaji satuan bahasa dari sudut pandang relasi antara konteks linguistik yang bersifat diadik dan konteks non-linguistik yang bersifat triadik. Penelitian ini hendak mengungkap dua hal; Pertama, apa yang dimaksud pragmatika al-Qurâ€™a>n?. Kedua, bagaimana bentuk aplikasi pragmatik tindak tutur dan implikatur terhadap fragmentasi kisah kelahiran Sayyidah Maryam dalam al-Qurâ€™an?. Tujuan kedua pertanyaan tersebut untuk memahami konsep prgamtika al-Qurâ€™an, juga untuk mengungkap bentuk tindak tutur dan implikatur fragmentasi kisah kelahiran Sayyidah Maryam. Penelitian ini menghasilkan kesimpulan; Pertama, pragmatika al-Qurâ€™an adalah suatu disiplin ilmu yang mengkaji al-Qurâ€™a>n dari sudut pandang relasi antara konteks kebahasaan dengan konteks non-kebahasaan. Kedua, tindak tutur fragmentasi kisah kelahiran Sayyidah Maryam yang terdapat dalam Qs. A<li â€˜Imra>n (03): 36, lokusinya berupa kalimat informatif, sementara illokusinya merupakan bentuk kalimat asertif yang bermakna mengeluh. Adapun implikaturnya sebagai pelajaran, bahwa jika segala sesuatu telah dipasrahkan sama Allah swt. maka tidak pantas mencari kesalahan atas peraturan yang telah ditetapkan-Nya. Abstract Keywords: Pragamtik, Speech Acts, implicatures, Story of Sayyidah Maryam The story of Sayyidah Maryam in the al-Qur'a>n is one-on-one interesting stories studied with a pragmatic approach. This is due, textually, he is a public figure who is phenomenal, even beating out other women's social status, so the name is documented in a special letter that is popularly known as "Surah Maryam". Except that, the story also included a story rich with nuances of context. While the position pragamatic science itself is a scientific discipline that examines unit of language from the perspective of the relationship between linguistic context that is both dyadic and non-linguistic context that is triadic. This research seeks to reveal two things; First, what is meant pragmatic al-Qur'a>n?. Second, how the application form pragmatics of speech acts and implicatures to fragmentation birth story of Sayyidah Maryam in the al-Qur'a>n?. The second purpose of these questions to understand the concept pragamtic al-Qur'a>n, as well as to reveal the shape of speech acts and implicatures fragmentation of the birth story of Sayyidah Maryam. This research resulted in the conclusion; First, the pragmatics of the al-Qurâ€™a>n is a discipline that examines al-Qur'a>n from the viewpoint of the relationship between linguistic context with non-linguistic context. Second, the speech act fragmentation birth story of Sayyidah Maryam contained in Qs. A<li 'Imra>n (03): 36, locutionary acts be informative sentence, while illocutionary acts an assertive form meaningful sentences complaining. The implicature as a lesson, that if everything was handled the same God, it is inappropriate to find fault with the regulations set his.

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Mustafti, Haikal. "Al-I’jaz Al-Lughowi fii Qishati Maryam: Tafsir Surah Maryam Al-Ayat 25". Studia Quranika 5, n.º 2 (29 de enero de 2021): 265. http://dx.doi.org/10.21111/studiquran.v5i2.4820.

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12

Makhlouf. "Maryam: A Woman of Bethlehem". Ecumenica 12, n.º 2 (2019): 128. http://dx.doi.org/10.5325/ecumenica.12.2.0128.

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13

Alarenaaouti, Assist prof Dr Zuhair Mohammed Ali. "The word (Rahman) in Maryam". ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 216, n.º 1 (10 de noviembre de 2018): 15–36. http://dx.doi.org/10.36473/ujhss.v216i1.585.

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(Rahman) Name of the names of Allah singled out by God without the other, this has the name Sharif repeated in Surah Maryam alone sixteen times, a repeat is remarkable. The research has tried to stand on the exact meaning of a single, assets and the views that have been made in, and then follow the word honest in Sura blessed and tried to stand on the mystery of Cioaha where, and appropriate between them and the previous Sura her and subsequent to it, and the secrets used in every state they are received, and the suitability of the context in which they were received .

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14

Fathurrosyid, Fathurrosyid. "UNMISSED FEMALE BABY IN THE QUR’AN: CRITICAL STUDY OF THE STORY OF MARYAM FROM A LITERARY PSYCHOLOGY’S PERSPECTIVE". HUNAFA: Jurnal Studia Islamika 15, n.º 1 (12 de diciembre de 2018): 55–75. http://dx.doi.org/10.24239/jsi.v15i1.509.55-75.

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This research raises two main issues; First, what is a literary psychology? Second, how is the psychological construction of Maryam in the Qur’an from the perspective of literary psychology? The method used is descriptive-analytical based on the theory of literary psychology. In the context of the story of Maryam, the study of psychology that is intended is the theory of psychoanalysis and complex psychology, especially extrovert and introvert types. This study concludes; First, literary psychology is a form of study and analysis based on the psychological point of view dealing with life events. Second, psychological construction of Maryam in the Qur’an includes; (a) The psychology of convergence between empiricism and nativism. (b) Maryam’s personality structure includes the id, ego and super ego narrated in Maryam [19]: 18, 20 and 22. (c) The personality typology of Maryam is an introvert figure. The indicator is in Maryam [19]: 26 who prefers the “eat and drink” commandment to the “be happy” commandment. The grammatical structure is to consider introvert typology oriented to emotional eating.

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15

Fathurrosyid, Fathurrosyid. "UNMISSED FEMALE BABY IN THE QUR’AN:". HUNAFA: Jurnal Studia Islamika 15, n.º 1 (12 de diciembre de 2018): 69–93. http://dx.doi.org/10.24239/jsi.v15i1.509.69-93.

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This research raises two main issues; First, what is a literary psychology? Second, how is the psychological construction of Maryam in the Qur’an from the perspective of literary psychology? The method used is descriptive-analytical based on the theory of literary psychology. In the context of the story of Maryam, the study of psychology that is intended is the theory of psychoanalysis and complex psychology, especially extrovert and introvert types. This study concludes; First, literary psychology is a form of study and analysis based on the psychological point of view dealing with life events. Second, psychological construction of Maryam in the Qur’an includes; (a) The psychology of convergence between empiricism and nativism. (b) Maryam’s personality structure includes the id, ego and super ego narrated in Maryam [19]: 18, 20 and 22. (c) The personality typology of Maryam is an introvert figure. The indicator is in Maryam [19]: 26 who prefers the “eat and drink” commandment to the “be happy” commandment. The grammatical structure is to consider introvert typology oriented to emotional eating.

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16

Haleem, M. A. S. Abdel. "Sūrat Maryam (Q. 19): Comforting Muḥammad". Journal of Qur'anic Studies 22, n.º 2 (junio de 2020): 60–85. http://dx.doi.org/10.3366/jqs.2020.0425.

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Mary is a very important figure in the Qur'an, in which she is mentioned by name 34 times. In addition to passing references, such as in Q. 23:50 and Q. 66:12, two important Qur'anic pericopes are devoted to her: Q. 3:33–50 and Q. 19:16–36. Over and above this, Sura 19 is named after her. Much has been written about this sura, with recent scholarship giving particular attention to its structure. Identifying the structure within the sura is of course important, especially in view of the way the material is presented in the muṣḥaf, which sets out the entire sura in continuous text, without any divisions or paragraphs apart from the markers at the end of each verse. Structural analysis can be useful in terms of identifying main subject topics of a given sura, but there is a danger that overreliance on structural analysis can focus too heavily on form, thereby overlooking the message and purpose that runs throughout each sura. Form and literary analysis are important but only insofar as they indicate topics and meanings and show the purpose of the entire sura. In this article, I seek to undertake a structural analysis of Sūrat Maryam which identifies a different structure from those outlined by previous scholars. This structural analysis is based in, and led by, the study of the theme and purpose of this sura, which I maintain is to provide comfort and reassurance for the Prophet Muḥammad.

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17

Harzoune, Mustapha. "Maryam Madjidi, Marx et la poupée". Hommes & migrations, n.º 1319 (1 de octubre de 2017): 194–95. http://dx.doi.org/10.4000/hommesmigrations.4026.

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Gallagher, Nancy E. "Women, Work and Islamism: Maryam Poya". Digest of Middle East Studies 11, n.º 1 (abril de 2002): 103–5. http://dx.doi.org/10.1111/j.1949-3606.2002.tb00454.x.

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19

Berzock, Kathleen Bickford. "The Miracles of Mary (Te'amire Maryam)". Art Institute of Chicago Museum Studies 29, n.º 2 (2003): 12. http://dx.doi.org/10.2307/4121034.

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Timah, Stefanus. "HUBUNGAN POLA MAKAN DENGAN KEJADIAN DIABETES MELLITUS DI RUMAH SAKIT ISLAM SITTY MARYAM KECAMATAN TUMINTING KOTA MANADO". Jurnal Ilmiah Kesehatan Diagnosis 14, n.º 3 (1 de septiembre de 2019): 209–13. http://dx.doi.org/10.35892/jikd.v14i3.235.

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Penyakit Diabetes Melitus (DM) merupakan penyakit seumur hidup dan tidak dapat disembuhkan, akan tetapi kadar gula darah dapat diminimalkan/ dikendalikan sedemikian rupa sehingga selalu sama dengan kadar glukosa orang normal atau dalam batas normal. Kadar glukosa yang tidak terkendali atau tidak tertangani dengan baik bisa mengakibatkan berbagai komplikasi. Tujuan Penelitian Diketahui hubungan pengetahuan pola makan dengan Kejadian Penyakit Diabetes Mellitus di Rumah sakit Islam Sitty Maryam Kecamatan Tuminting Kota Manado.Jenis penelitian yaitu deskriptif analitik,waktu pada bulan Mei 2019 dan tempat penelitian di Rumah sakit Islam Sitty Maryam Kota Manado. Uji statistik yang digunakan adalah Chi Square dengan derajat kepercayaan 95% bila . Hasil penelitian terdapat hubungan dengan kejadian Diabetes Mellitus di Rumah Sakit Islam Sitty Maryam dan terdapat hubungan Pola Makan dengan kejadian Diabete Mellitus pada anak di Rumah Sakit Islam Sitty Maryam. Saran dalam penelitian ini yaitu Diharapkan hasil penelitian ini menjadi bahan untuk menambah pengetahuan dalam upaya mencegah terjadinya penyakit Diabetes Mellitus dan menambah pengetahuan masyarakat tentang pola makan agar tidak terjadi penyakit diabetes mellitus.

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Ardita Wanda Wiradhana y Tri Indrayanti. "KETIDAKADILAN GENDER DALAM NOVEL MENIKAH KARYA JANE MARYAM". Buana Bastra 7, n.º 2 (20 de noviembre de 2020): 13–18. http://dx.doi.org/10.36456/bastra.vol7.no2.a3277.

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This research is based on the backgaround of the occurrence of gender inequality in the characters in the Merried novel by Jane Maryam, which raises women’s resistance to gaining gender equality. This study aims to describe the farm of gender inequality and resistance in the Merried novel by Jane Maryam. The method in this study uses descriptive qualitative methods. From the analysis of the Merried novel by Jane Maryam conducted, the researchers found the five forms of injustice in the figure, namely in the form of marginalization, stereotyping, subordination, multiple workloads, and violence on the characters. For this form of injustice, there is a form of resistence that demands justice for him. There were three resistance carried out by the figures in Jane Maryam’s married novel, namely resistance to the stereotypes of mixed women, resistance to stereotypes of gender injustice, resistance to violence.

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22

Laili Choirul Ummah. "ISLAMISASI BUDAYA DALAM TRADISI TUJUH BULANAN (MITONI) DENGAN PEMBACAAN SURAT YŪSUF DAN MARYAM PADA JAMAAH SIMA’AN AL-QUR`AN DI DESA JURUG KECAMATAN MOJOSONGO KABUPATEN BOYOLALI". AL ITQAN: Jurnal Studi Al-Qur'an 4, n.º 2 (13 de agosto de 2018): 105–26. http://dx.doi.org/10.47454/itqan.v4i2.686.

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Acculturation is a social process arising from a particular culture which is confronted with other cultural elements, so that these elements can be accepted without losing their own cultural character. This study focuses on the interaction of the Qurʻan with Javanese culture, especially on the procession of traditions that undergoes Islamization, where Al-Qurʻan is involved in it. This occurs during the recitation of Surah of Yūsuf and Maryam in the seventh-month tradition (mitoni) in Jurug village, Mojosongo District, Boyolali Regency. The research problems discussed in this study are the causes which arises the factors of the emergence of a new culture, the factors that indicate the recitation of the Surah of Yūsuf and Maryam of Jurug village people. This study uses a qualitative research method. Data collection of this study uses participatory observation, including; interviews, observation, and documentation. With this acculturation concept, the researcher sees how the Qur'an began to infiltrate the daily lives of Jurug village people, and then uses it in the implementation of mitoni tradition by reciting the Surah of Yūsuf and Maryam in the procession of it. From the available data, as well as from the concept of acculturation, the researcher comes to a conclusion that the recitation of surah of Yūsuf and Maryam in Jurug village disseminates and grows as a norm that is believed to bring goodness and blessings to the mother and the baby she is carrying. Keywords: Acculturation, culture, Islamization, mitoni, recitation of Surah of Yūsuf and Maryam

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23

Fathurrosyid, Fathurrosyid. "Feminisme Kisah Maryam dalam al-Qur’ân dan Rekonstruksi Pemahaman Gender Perspektif Pragmatik". ISLAMICA: Jurnal Studi Keislaman 10, n.º 2 (1 de marzo de 2016): 349. http://dx.doi.org/10.15642/islamica.2016.10.2.349-373.

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This article discusses the story of Maryam in the Qur’ân with a pragmatic approach. This is because Maryam is textually a phenomenal figure, she even overcomes the social status of women such as ‘Âishah and Fâtimah, so the name is documented in a special chapter popularly known as Surat Maryam. The article concludes that the construction of the theory of pragmatics against the Qur’ân is a discipline that examines the Qur’ân from the perspective of the relationship between linguistic context that is both dyadic and non-linguistic context that is triadic. The form of feminism is the story of Mary in the perspective of speech acts and implicatures in pragmatic approach of the Qur’ân that includes access to voice disappointment and resistance against misogynistic traditions contained in Q.S. Âli ‘Imrân [03]: 36, gets access to educational rights contained in Q.S. Âli ‘Imrân [03]: 37, access to implement spiritual teachings in public areas in Q.S. Âli ‘Imrân [03]: 43, access to performs an injunction against the practice of sexual harassment in Q.S. Maryam [19]: 18 and a mother’s responsibility to provide security and comfort for the baby, so that the baby did not die of starvation due to malnutrition he suffered.

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24

Zagrebnov, Valentin. "Maryam Mirzakhani (1977–2017): Her Work and Legacy". EMS Newsletter 2017-9, n.º 105 (2017): 39–40. http://dx.doi.org/10.4171/news/105/9.

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Alhassen, Leyla Ozgur. "A Structural Analysis ofSūrat Maryam, Verses 1–58". Journal of Qur'anic Studies 18, n.º 1 (febrero de 2016): 92–116. http://dx.doi.org/10.3366/jqs.2016.0223.

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This article takes a structural approach to the stories told in Q. 19:1–58. Relying on the theoretical ideas of Ferdinand de Saussure, Roland Barthes, and Wayne Booth, and focusing primarily on the Qur'anic text itself while referring to classical and modern Qur'an commentaries, it uses structural analysis as a tool with which to analyse the theme of secrets that is prominent throughout the various stories told in this section of Sūrat Maryam. In the course of this analysis this paper explores how structure is first established in this sura, and how it changes as the section progresses. It then goes on to discuss the narrative techniques through which the story presents metaphysical beliefs of God's centrality while moving from narrative to metanarrative. It addresses the ways in which the dramatic tension and irony inherent to the subtextual juxtaposition of the signs for secrets maintained and secrets revealed are expressed in the stories told within the text; by signifying God's omniscience, these signs thus serve to further the Qur'an's expression of metaphysical beliefs about God.

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Bahtiar, Ahmad. "Konflik Agama dalam Novel Maryam Karya Okky Madasari". JENTERA: Jurnal Kajian Sastra 7, n.º 2 (30 de diciembre de 2018): 161. http://dx.doi.org/10.26499/jentera.v7i2.683.

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Bensignor, François. "Maryam Mursal, le destin tourmenté d'une star somalienne". Hommes et Migrations 1213, n.º 1 (1998): 112–17. http://dx.doi.org/10.3406/homig.1998.3183.

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Longhurst, Christopher Evan. "Maryam bint 'Imran as "Our Lady of Muslims"". Journal of Ecumenical Studies 52, n.º 3 (2017): 465–69. http://dx.doi.org/10.1353/ecu.2017.0046.

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Erisna, Maya, Runjati Runjati, Apoina Kartini, Mahalul Azam y Donny Kristanto Mulyantoro. "The Impact of Maryam Exercise Towards the Stress Level and Cortisol Serum Level among Primiparous Pregnant Women". International Journal of Nursing and Health Services (IJNHS) 3, n.º 5 (20 de octubre de 2020): 598–607. http://dx.doi.org/10.35654/ijnhs.v3i5.338.

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Women are more at risk to stress in pregnancy than during the puerperium. One method of coping with stress is through physical exercise. Maryam Exercise can be used as an alternative to the development of pregnancy exercises in Indonesia because it covers the holistic aspects and easy to do. It is a combination of basic pregnancy exercises, Islamic prayer (Salat) movements and dhikr. The purpose of this study was to examine the impact of Maryam exercise on the stress levels and cortisol serum levels among primiparous pregnant women. This study used a quasi-experimental study design, pre-test and post-test with non-equivalent control group. In the third trimester of 40 primiparous women were randomly assigned into two groups such the experimental group (n=20) and the control group (n=20). The experimental group received the Maryam exercise while the control group received the standard antenatal exercise. There was a significant difference in stress levels between the intervention group and the control group before and after receiving the intervention (p <0.05). The cortisol levels also showed the significance difference between the intervention group and the control group before and after receiving the intervention (p <0.05). The findings of this study suggest that Maryam Exercise has a positive impact on stress levels and cortisol serum levels of primiparous pregnant women.

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Sari, Juwita Puspita, Alimron Alimron y Sukirman Sukirman. "KONSEP BIRRUL WALIDAIN DAN IMPLIKASINYA DALAM MEMBENTUK KARAKTER PESERTA DIDIK (TELAAH SURAT MARYAM AYAT 41-48 MENURUT TAFSIR AL-MISBAH)". Jurnal PAI Raden Fatah 2, n.º 1 (27 de febrero de 2020): 87–102. http://dx.doi.org/10.19109/pairf.v2i1.4131.

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Along with the times, human are increasingly far from the values of the Qur’an. This indludes the cause of moral decline. This research aims to determine the concept of birrul walidain in the Surah Maryam verses 41-48 and their implications in shaping the character of students based on the Maryam verses 41-48 in thw interpretation of al-Misbah. Surah Maryam verses 41-48, because he tell about the morals of the Prophet Ibrahim with his father. So that the verse can be the basis for the formation of student character. Al-Misbah’s interpretation includes the interpretation of the al-adabi al-ijtima’I pattern, namely the socio-cultural interpretation style of literature. This researfch is a qualitative research with a type of library research. The data collection technique used is the documentation technique. Analysis of the data used is the interpretation method tahlili. The results of this study were obtained that there are two concepts of birrul walidain namely the concept of honesty, which ilustrates the figure of the Prophet Ibrahim who has an honest attitude in justifying something that comes from Allah and the concept of gentleness and affection of parents, namely the Prophet Ibrahim still prioritizes a gentle and devoted attitude to his parents even though his parents responded with harsh words and denial. The implication of the concept of birrul walidain is to instill honesty, compassion, and courtesy to parents. The educational methods in surah Maryam verses 41-48, namely the method of story, qudwah, hiwar, and targhib wa tarhib.

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Nabila, Jihan y Muhammad Yusuf. "صورة المرأة في قصة مريم في القرآن الكريم : دراسة الأدبية النسوية". Al-Uslub: Journal of Arabic Linguistic and Literature 4, n.º 01 (1 de enero de 2020): 40–54. http://dx.doi.org/10.30631/al-uslub.v4i01.48.

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The study of feminism is a literarytradition that leads tokan fokus analisis to female. One of the focuses of the study of feminism is the image of women. In the Qur'an there are many verses that tell about women, there is even one surah that tells the female character specifically, surah Maryam. The purpose of this research is to describe the image of women in the story of Maryam in the Quran including psychic imagery and social imagery. The data collection method that library studies use. The method of data analysis used is a qualitative descriptive method. The subjects in this study are the text of surah Ali Imran, surah Maryam, and surah At Tahrim in the Qur'an. The result of this study is a psychic image ofa woman in the storyof Maryam in the Qur'an consisting of 1)a sincereperson,(2)a devout worshipter,(4)a worried person,(4)a fearful person,(5)a man who is inflicted in pain, and(6)a man who guards honor. The social image of women in the story of Maryamin the Qur'an in the family and community consists of (1)a nephew, (2a) mother, ( 3a child, (4) a sister, (5) a weak man rather than a man in worship (6) an exiled person, (7) a contested person, (8) an accused person, and (9) a man who is given to serve. Based on the analysis of the above imagery found gender injustice contained in this study in the form of stereotypes and violence

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Mahmudati, Rina y Ragil Tri Indrawati. "Penerapan Rainbow Geometry dalam Pembentukan Konsep Keruangan Sejak Usia Dini". Jurnal Penelitian dan Pengabdian Kepada Masyarakat UNSIQ 6, n.º 1 (30 de enero de 2019): 16–20. http://dx.doi.org/10.32699/ppkm.v6i1.494.

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Mis-konsep dalam pemahaman geometri terjadi pada setiap jenjang pendidikan. Oleh karena itu, pemahaman konsep harus ditanamkan sejak usia dini. Tujuan dari kegiatan ini untuk meningkatkan pemahaman konsep geometri dengan menggunakan rainbow geometry. Metode pelaksanaan dilakukan dengan cara menciptakan media kreatif sebagai alat pembelajaran berupa rainbow geometry. Kegiatan ini dilaksanakan di RA Hj Maryam, dengan memberi pelatihan kepada guru dan menerapkan media tersebut kepada siswa. Hasil dari kegiatan ini terlihat bahwa terjadi peningkatan terhadap pemahaman geometri secara signifikan pada siswa RA Hj Maryam yaitu sebesar 49 %. Hal ini membuktikan bahwa media yang dikembangkan berupa rainbow geometry memiliki dampak positif terhadap pemahaman keruangan siswa.

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Hirsch, Bertrand y Bertrand Poissonnier. "Recherches historiques et archéologiques à Meshalä Maryam (Mänz, Éthiopie)". Annales d'Ethiopie 16, n.º 1 (2000): 59–87. http://dx.doi.org/10.3406/ethio.2000.962.

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Toorawa, Shawkat M. "Sūrat Maryam (Q. 19): Lexicon, Lexical Echoes, English Translation". Journal of Qur'anic Studies 13, n.º 1 (abril de 2011): 25–78. http://dx.doi.org/10.3366/jqs.2011.0004.

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Q. 19 (Sūrat Maryam) – an end-rhyming, and, by general consensus, middle to late Meccan sura of 98 (or 99) verses – has been the subject of considerable exegetical and scholarly attention. Besides commentary, naturally, in every tafsīr of the Qur'an, Sura 19 has also benefited from separate, individual treatment. It has been the object of special attention by modern Western scholars, in particular those of comparative religion and of Christianity, whose attention has centred largely on the virtue and piety of Mary, on the miraculous nature of the birth of Jesus, on Jesus' ministry, and on how Jesus' time on Earth came to an end. In addition, Sura 19 is a favourite of the interfaith community. Given this sustained and multivectored scrutiny, it is remarkable how little analysis has been devoted to its lexicon. This article is a contribution to the study of the lexicon of this sura, with a particular emphasis on three features: rhyming end words, hapaxes, and repeating words and roots, some of which occur in this sura alone.

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Fine, Agnès. "Maryam Borghée, Voile intégral en France. Sociologie d’un paradoxe". Clio, n.º 40 (26 de noviembre de 2014): 324324. http://dx.doi.org/10.4000/clio.12287.

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Buisson, Johanna Marie. "Subversive Maryam or a Qur'anic View on Women's Empowerment". CrossCurrents 66, n.º 4 (diciembre de 2016): 450–59. http://dx.doi.org/10.1111/cros.12218.

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Deniot, Joëlle-Andrée. "Maryam Borghée, Voile intégral en France. Sociologie d’un paradoxe". Archives de sciences sociales des religions, n.º 172 (1 de octubre de 2015): 267. http://dx.doi.org/10.4000/assr.27312.

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Veralda, Monica. "Semiotics Theory Analysis in the Movie “Ave Maryam” (2018)". IMOVICCON Conference Proceeding 2, n.º 1 (6 de julio de 2021): 130–33. http://dx.doi.org/10.37312/imoviccon.v2i1.62.

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A movie must have a purpose and a message according to the directors’ vision and plans. There are many ways to convey the message to viewers around the world, explicitly or implicitly. Yet, every individual has their own perspective, ideology, opinion, and culture background, and this diffence results in different interpretation of a movie. Nevertheless, viewers can still analyze a movie with theories that has been studied for generations, for instance semiotics theory, feminist film theory, psychoanalysis, etc. We will analyze how Robby Ertanto, as the director, the writer, and the producer of Ave Maryam, conveys messages through symbols, or as we call it the semiotics theory.

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Surya, Ahmad, Admi Nazra y Narwen . "SOLUSI SISTEM PERSAMAAN MATRIKS FUZZY". Jurnal Matematika UNAND 6, n.º 2 (11 de julio de 2017): 34. http://dx.doi.org/10.25077/jmu.6.2.34-42.2017.

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Sistem linier fuzzy merupakan salah satu aplikasi pokok dari aritmatika bilangan fuzzy. Sistem persamaan matriks fuzzy dibentuk dari sejumlah sistem linier fuzzy yang solusinya dapat dicari dengan menggunakan berbagai metode. Masalah pada sistem persamaan matriks fuzzy terletak pada entri-entrinya yang merupakan bilangan fuzzy, sehingga tidak dapat diselesaikan dengan cara seperti pada matriks dengan entrientrinya yang merupakan bilangan riil biasa. Sistem persamaan matriks fuzzy dapat diselesaikan dengan menggunakan metode Friedman dan metode yang diberikan oleh Mahmood Otadi dan Maryam Mosleh. Sistem persamaan matriks fuzzy yang diselesaikan dengan metode yang diberikan oleh Mahmod Otadi dan Maryam Mosleh terbukti lebih efisien.Kata Kunci: Sistem linier fuzzy, Aritmatika bilangan fuzzy, Bilangan fuzzy, Sistem persamaan matriks fuzzy

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Perdana, Tazkia Anugraheni. "KONTEKSTUALISASI KISAH MARYAM DI DALAM AL-QUR’AN SEBAGAI BASIS TELADAN GENERASI MUDA MUSLIM ERA KONTEMPORER". Taqaddumi: Journal of Quran and Hadith Studies 1, n.º 1 (30 de junio de 2021): 64. http://dx.doi.org/10.12928/taqaddumi.v1i1.4168.

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Salah satu dari sekian banyak kisah yang Allah ceritakan di al-Qur’an adalah kisah Maryam binti Imran ia adalah perempuan yang tangguh dan sekaligus ibu dari Nabi Isa. Ia memiliki banyak keistimewaan dan pelajaran yang dapat kita ambil darinya. Pengetahuan tentang tokoh Islam sendiri memang sangatlah minim. Beberapa orang hanya beranggapan bahwa tokoh-toko tersebut hanya akan dibahas pada kajian agama dan tidak dipraktekkan kedalam kehidupan sehari-hari. Padahal, jika mengamalkan apa yang terkandung dalam al-Qur’an, hidup akan menjadi teratur dan terarah. Tujuan dari penelitian ini adalah untuk mengenalkan kembali kepada masyarakat Maryam binti Imran yang mungkin sebagian melupakan atau bahkan tidak tahu menahu tentang hal ini. Metode dalam penelitian ini adalah penelitian pustaka.

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Saputro, M. Endy, Nuki Mayasari y Paulus Widiyanta. "Save Maryam: Islam, Toleration and Religious-Exclusivism in Social Media". KALAM 10, n.º 2 (13 de febrero de 2017): 349. http://dx.doi.org/10.24042/klm.v10i2.5.

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Munginkan eksklusivisme agama bisa dihadapi di media sosial? Revolusi media yang sedemikian rupa telah membuka kemungkinan bagi lembaga-lembaga keagamaan untuk menjangkau pengikutnya dalam kisaran yang lebih luas. Makalah ini akan mengamati gagasan menghadapi eksklusivisme agama ini di media sosial dengan mempertimbangkan re-konseptualisasi gagasan konvensional toleransi di era media sosial. Untuk menilai argumen ini, secara hati-hati diuji tanggapan pemuda Indonesia terhadap video bermain pendek, berjudul bintang Maryam yang dapat didownload di media sosial, seperti Facebook, YouTube, Twitter, dan blog terkait lainnya. Dengan analisis semca ini, kami berpendapat bahwa toleransi dapat didefinisikan sebagai upaya budaya untuk menghadapi eksklusivisme agama.

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Amran, Najah Nadiah y Haziyah Hussin. "Wanita dan Pengurusan Emosi Melalui Pengkisahan Maryam dalam al-Quran". International Journal of Islamic Thought 17, n.º 1 (1 de junio de 2020): 90–100. http://dx.doi.org/10.24035/ijit.17.2020.172.

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Bezhan, Faridullah. "Obedient and resistant: Afghanistani women in Maryam Mahboob's short stories". Women's Studies International Forum 31, n.º 5 (septiembre de 2008): 373–82. http://dx.doi.org/10.1016/j.wsif.2008.08.002.

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Nosnitsin, Denis. "The Antiquities of Däbrä Zäyt Qǝddǝst Maryam (East Tǝgray, Ethiopia)". Aethiopica 14 (18 de abril de 2013): 33–46. http://dx.doi.org/10.15460/aethiopica.14.1.413.

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The article summarizes the results of the research at Däbrä Zäyt, one of the historical sites discovered by the team of the project Ethio-SPARE (Hamburg University, Hiob Ludolf Centre for Ethiopian Studies) in Gulo Mäḵäda, East Təgray. It presents different types of historical evidence (old church building of the site, an inscription, the church library) and focuses on the analysis of the fragments of the so-called “old Golden Gospel” of Däbrä Zäyt, written presumably by the same scribe as the one of the well-known ms. Vat. Aeth. 25.

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45

Khosravi, Maryam. "On the Characterization of Normal Closed Range Operators Maryam Khosravi". Journal of Dynamical Systems and Geometric Theories 10, n.º 2 (noviembre de 2012): 183–88. http://dx.doi.org/10.1080/1726037x.2012.10698619.

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46

Gervers, Michael. "Churches Built in the Caves of Lasta (Wällo Province, Ethiopia): A Chronology". Aethiopica 17 (19 de diciembre de 2014): 25–64. http://dx.doi.org/10.15460/aethiopica.17.1.857.

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The five churches of Yǝmrǝḥannä Krǝstos, Ǝmäkina Mädḫane ʿAläm, Ǝmäkina Lǝdätä Maryam, Walye Iyäsus and Žämmädu Maryam are all built in caves in the massif of Abunä Yosef, situated in the Lasta region of Wollo. Changes in their architectural forms suggest that they were constructed over a period of several hundred years in the order listed and as such represent a significant chronological model against which many of Ethiopia’s rock-hewn churches may be compared. Until the publication of this paper, it has been universally accepted that the church of Yǝmrǝḥannä Krǝstos was built in the second half of the 12th century under the sponsorship of an eponymous king. Aspects of the church’s architecture, namely the absence of a raised space reserved for the priesthood before the triumphal arch (the bema), of any sign of a chancel barrier around it, of western service rooms, of a vestibule and narthex, and of the presence of a reading platform (representative of the Coptic ambo), of a full-width open western bay (allowing for a ‘return aisle’), and of arches carrying the aisle ceilings, all point to a date of construction around the mid-13th century. In fact, the closest parallels to Yǝmrǝḥannä Krǝstos may be found in Lalibäla’s second group of monolithic churches, Amanuʾel and Libanos. Closely associated also is the church of Gännätä Maryam. A painting of the Maiestas Domini in the south-east side room (pastophorion) of the latter suggests that the room served as an extension of the sanctuary. By the end of the 13th century, as witnessed by Ǝmäkina Mädḫane ʿAläm and the other churches built in caves, the full-width sanctuary becomes a characteristic which endures throughout 14th- and 15th -century Ethiopian church architecture. Yǝmrǝḥannä Krǝstos and Gännätä Maryam stand on the cusp of a major liturgical change which coincides with the transfer of royal power from the Zagwe dynasty to their Solomonic successors, who sought legitimacy by following Coptic practices.

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Masrur, Muhammad Shodiq y Azka Salsabila. "Peran Agama dalam Kesehatan Mental Perspektif AlQuran Pada Kisah Maryam Binti Imran". ISLAMIKA 3, n.º 1 (31 de enero de 2021): 38–56. http://dx.doi.org/10.36088/islamika.v3i1.951.

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The Qur'an is the word and love of Allah to His servants. Humans living without the Qur'an will experience anxiety and loss of purpose in life. Because the Qur'an is a guide in all aspects and is able to provide solutions to all problems of human life, both in terms of physical or mental. The evidence has been proven true in the Letter of Mary, as Maryam bint Imran when experiencing mental life problems, can be resolved only by referring to the word of God. The purpose of this writing is to describe the role of religion in solving life's problems and healing psychics faced by Maryam Bint Imran. This type of research is literature, data sources taken by books, journals, relevant Qur'anic verses, data collection by means of (library research) and data analysis methods use descriptive and interpretive analysis. The results of this research are to strengthen faith and monotheism by worshiping in accordance with the guidance that Allah and the Apostle teach will lead people to happiness and mental health and be able to optimize the potential in humans.

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Beylot, Robert. "À propos du malkʾa Maryam et de l’occident (Suivi de deux notes d’hagiographie)". Aethiopica 8 (19 de noviembre de 2012): 130–39. http://dx.doi.org/10.15460/aethiopica.8.1.329.

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Latin medieval parallels to the malkʾa Maryam were reported in a previous paper. Since, a french scholar issued a study about Mary’s place in the medieval liturgy and her physical presence in the liturgical symbolic. So the latin texts in question are replaced in a whole. The possibility of a continuation until the Renaissance is explored. In the baroque ages we find in France a marial association from bavarian origin, internationally represented whose devotions are alike that inspiring the malkʾa Maryam. A further research is necessary about this parallel development of piety in Europe and Ethiopia. The miracle of the light expanded by the saint’s fingers during the prayer is listed from a few ethiopic lives. A few comments are given about Marrassini’s edition from the Gädlä Gäbrä Mänfäs Qeddus, especially the names of the saint’s fathers. Two toponyms of the same Gädl are examined and an alternative reading of the considered sentence is suggested.

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Briois, François y Béatrix Midant-Reynes. "Le matériel lithique de Meshalä Maryam (Mänz, Éthiopie) - Campagne de prospection". Annales d'Ethiopie 22, n.º 1 (2006): 75–84. http://dx.doi.org/10.3406/ethio.2006.1483.

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Ahmad, Zohaib. "The Revival of Islamic Civilization: A Study of Maryam Jameelah's Views". Journal of Islamic Thought and Civilization 08, n.º 02 (diciembre de 2018): 81–94. http://dx.doi.org/10.32350/jitc.82.05.

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