440 research outputs found
Millenaire de la Mosquee-Universite d’el Azhar
No full textpage, Plate 1: History of Cairo and al-Azhar - plans of al-Azhar and surrounding area in 1940 and the 1000 years previou
Millenaire de la Mosquee-Universite d’el Azhar
No full textpage, Plate XII: rendering of a night celebration at al-Azhar after proposed works are complete
Optimalisasi Kemampuan Membaca untuk Meningkatkan Kemahiran Menulis Dalam Bahasa Mandarin Mahasiswa Prodi Tiongkok Universitas Al Azhar Indonesia
No full textLearning writing skills in Mandarin is often something that is feared and less desirable because of the level of difficulty, because it requires a learning method that can overcome the obstacles faced by learners in this proficiency. This research seeks to provide an alternative method of learning to write by optimizing students' reading abilities. By using a qualitative approach, the author tries to optimize the reading of Chinese texts in learning activities to improve students' writing skills. From the results of this study, it is known that by providing more reading input, students also have more knowledge regarding the topic of writing and its development, better vocabulary mastery and understanding of good writing methods/methods so that it has a positive impact on the development and improvement of writing skills of students in MandarinKeywords – Mandarin, Writing Skills, Reading Abilities, Optimizing.
Implementasi Konsep Perbuatan Baik dan Buruk di MA Al Azhar Citangkolo
No full textFrom the discussion above, related to the analysis of the Application of Good and Bad Deeds in MA Al Azhar Citangkolo carried out by the school in learning activities. Where the application of ethics and morals in everyday life is embodied in a disciplined attitude that is applied jointly to students, teachers, and employees, as well as all school stakeholders at MA Al Azhar Citangkolo Banjar City. The strategy in implementing moral education in developing character education at MA Al Azhar Banjar City is carried out in class. Evaluation of the results and process of implementing moral education in the development of character education at MA Al Azhar Banjar City, that evaluation of the implementation of moral education at the end of the semester and also every day in students' daily lives. Qualitative research methods, with a descriptive analytical approach the author uses in this study
The Intellectual Representative of the School of objective Criticism: Azhar Ghouri: مکتبۂ معروضی نقد ونظر کا فکری نمایندہ: اظہر غوری
No full textObject oriented approach of criticism has its roots in post continental philosophies based on perdiction and vision. Azhar Ghouri has strong advocacy for universalization of values and global adaptation of critical thinking styles. He believes in sublimity of Art and architecture regardless of classic or modern as a label for critical analysis. He believes in exploration of ideas and vision with insight in any piece of literature beyond its mechanical structure. Colonialism, exploitation, industrialisation, hunger, fear, shelter, peace and justice are controversial in global village according to A. G which needed to be reflected in art and literature in modes of individual’s interest. Author of this artical has explored gross root level realities and fundamental beliefs of object oriented approach in literary works of A.G. The agitation through pen has always been an eye opener initiative to stimulate the reader same has been highlighted by the author in the artical.
Reference:
Azhar Ghori ,do tehzibo ki dohri maanwiyat kay hamil afsanay,mazmoon mashmoola,jahan e rang o boo,az nayar aqbal alwi,Lahore,multi media,affairs,2005,s 7.
Azhar Ghori,Nazriyati murassa kaar afsaana nigar,Sami Ajaow,gair muratba,19 July,2023
Azhar Ghori,Takhliqi shaoor ki Shairi,Ghair muratba,2002.
Azhar Ghori,Awam dushman nizam ko badalnay ka muharak,,nukta nazer ,mutbuaa ,haft rooza,siraat ,2009.
Azhar Ghori,ghair mutboowa mazmmon,2021.
Azhar Ghori ,Tareikhi shasoor ki hamil shairi,ghair mutbuaa,16 junauary,2023.
Azhar Ghori,Sufaid jhoot,Dr uzma aziz khan kay shahkaar afsanchay,Lahore ,multi media affairs,2023,s.107
TOLERANSI PERSPEKTIF HAMKA DALAM TAFSIR AL-AZHAR
No full textThe aim of this research is to explain tolerance from Hamka\u27s perspective which the author found in Tafsir Al-Azhar. This paper finds the principles of tolerance in Hamka\u27s Tafsir Al-Azhar. Tafsir Al-Azhar is a commentary on Hamka\u27s work which focuses more on the adâbi ijtimâ\u27i interpretation style. This can be seen in the explanation in Tafsir Al-Azhar regarding the principles of tolerance, such as: Compassion and good behavior between religious communities (Q.S. al-Fâtihah/1: 1), freedom of religion (Q.S. al-Baqarah/2: 256; al-Kahfi/18: 29), Enable tolerance amidst diversity, (Q.S. al-Hujurât/49: 13, Mutual respect between religious communities, (Q.S. al-Baqarah/2: 62). This research uses an approach literature (library research). The research method used in this scientific work is qualitative research methods. As for the review of the study of the interpretation of the al-Quran, this research is classified as a variety of thematic interpretations or maudhû\u27î. The conclusion in this research is that tolerance Hamka in Tafsir Al-Azhar promotes the paradigm of tolerance between religious communities, that in social life there are various kinds of differences such as ethnicity, race, language, culture, customs and also religion. In facing these differences, a person must have an attitude of tolerance so that social life remains united and not divided. With an attitude of tolerance, a person can invite peace towards other religions and give freedom to followers of certain religions in choosing a religion according to their respective beliefs without any coercio
KONSEPTUALISASI AJARAN TASAWUF BUYA HAMKA DALAM TAFSIR AL-AZHAR
No full textABSTRAK Buya Hamka is a preacher and mufassir who spreads his
message through teaching modern Sufism, where modern
Sufism is a new breakthrough among Sufism developed by
Sufis. Buya Hamka also has a phenomenal work, namely Tafsir
Al-Azhar, which also contains modern Sufism teachings in his
interpretation. This journal aims to find out Hamka's conceptual
interpretation which is in synergy with Sufistic da'wah in the
practical application of Islamic da'wah. The method used in this
research is qualitative-descriptive with a content analysis
approach, namely the author attempts to study and analyze
whether there is a connection between the Sufistic verses in Al
Azhar's interpretation and the Sufism verses that he quotes in
his lecture. The findings from this study are that in Al-Azhar
Buya Hamka's tafsir explains more the meaning of the isyarah, while Buya Hamka's oral tafsir in his lecture looks different,
this can be seen from the verses which summarize verbally in
Buya Hamka's Sufism lecture, he quoted a verse from the Koran
and explained the meaning of the verse in accordance with its
natural meaning, which shows that Buya Hamka's oral
interpretation in his lecture seemed to stand alone without being
based on it. Buya Hamka's written interpretation is Tafsir Al
Azhar.
Keywords: Preaching, Sufism, Buya Hamka, Tafsir Al-Azhar. Abstrak Buya Hamka merupakan salah satu pendakwah dan sekaligus
mufassir yang menyebarkan dakwahnya lewat pengajaran
tasawuf modern, yang mana tasawuf modern ini merupakan
terobosan baru di antara tasawuf yang dikembangkan para sufi.
Buya Hamka juga memiliki sebuah karya fenomenal yaitu tafsir
Al-Azhar, yang terdapat juga pengajaran tasawuf modern
didalam tafsirnya. Jurnal ini bertujuan untuk mengetahui
penafsiran Hamka secara konseptualisasi yang bersinergi
dengan dakwah sufistik dalam penerapan dakwah Islam praktis.
Metode yang dipakai dalam penelitian ini adalah kualitatif
deskriptif dengan pendekatan analisis konten, yaitu penulis
berupaya untuk mengkaji dan menganalisa apakah ada
keterkitan antara ayat-ayat sufistik didalam tafsir Al-Azhar dan
ayat-ayat tasawuf yang beliau kutip dalam ceramahnya. Adapun
hasil temuan dari kajian ini adalah, bahwa dalam tafsir Al
Azhar Buya Hamka lebih banyak menjelaskan makna
isyarahnya, sedangkan tafsir oral Buya Hamka dala,
ceramahnya terlihat berbeda, hal ini terlihat dari ayat-ayat yang
ditafsirkan secara oral didalam ceramah tasawuf Buya Hamka,
beliau mengutip ayat Al-Quran dan menjelaskan makna dari
ayat tersebut sesuai dengan makna lahiriyahnya, yang mana
terlihat bahwa tafsir oral Buya Hamka dalam ceramahnya
terkesan berdiri sendiri tanpa mendasari dengan tafsir tulis Buya
Hamka yaitu Tafsir Al-Azhar.
Kata kunci: Dakwah, Sufistik, Buya Hamka, Tafsir Al-Azhar
Tradition and Islamic Learning Singapore Students in the Al-Azhar University
No full textThe Al-Azhar University remains the top destination for Southeast Asian students pursuing an Islamic studies degree. The university, built in the last millennium, has been able to withstand competition from modern universities across the globe and continues to produce influential Islamic studies graduates. What are the motivations of students pursuing a degree at Al-Azhar? What are the challenges they face? Are they certain of their future and career opportunities upon their return to Singapore? This book combines both qualitative and quantitative analysis of former and current students at the Al-Azhar University. It not only hopes to develop more critical analysis of returning Al-Azhar graduates but also attempts to understand the deeper connections between Muslims in Southeast Asia, particularly Singapore, and the Middle East.Intro -- Table of Contents -- 1. INTRODUCTION: Islamic Education and Religious Authority -- 2. THE AL-AZHAR UNIVERSITY: A Historical Sketch -- 3. PROMINENT SOUTHEAST ASIAN AL-AZHAR GRADUATES -- 4. AL-AZHAR TODAY: The Experience of Singapore Students -- 5. CONCLUSION -- BIBLIOGRAPHY -- INDEX -- ABOUT THE AUTHOR -- PHOTO PLATESThe Al-Azhar University remains the top destination for Southeast Asian students pursuing an Islamic studies degree. The university, built in the last millennium, has been able to withstand competition from modern universities across the globe and continues to produce influential Islamic studies graduates. What are the motivations of students pursuing a degree at Al-Azhar? What are the challenges they face? Are they certain of their future and career opportunities upon their return to Singapore? This book combines both qualitative and quantitative analysis of former and current students at the Al-Azhar University. It not only hopes to develop more critical analysis of returning Al-Azhar graduates but also attempts to understand the deeper connections between Muslims in Southeast Asia, particularly Singapore, and the Middle East.Description based on publisher supplied metadata and other sources.Electronic reproduction. Ann Arbor, Michigan : ProQuest Ebook Central, YYYY. Available via World Wide Web. Access may be limited to ProQuest Ebook Central affiliated libraries
Analisis Penerapan Akuntansi Pada Yayasan Al Azhar Karima Di Pasir Pengaraian
No full textABSTRACT Al Azhar Karima Pasir Pengaraian Foundation is a non-profit organization that runs in the field of education, precisely located in Pasir Pengaraian, Rokan Hulu Regency, Rambah sub-district. This study aims to find out whether the recording of financial statements by the Al Azhar Karima Foundation is in accordance with generally accepted accounting concepts and principles. After conducting the research, the author found that the Al Azhar Karima Foundation was not in accordance with generally accepted accounting concepts and principles because the foundation did not record journals in its financial statements and also did not record the general ledger. From the results of research and discussion, it can be concluded that the Al Azhar Karima Pasir Pengaraian Foundation has not met the basic concepts and principles of generally accepted accounting
In religion’s name: abuses against religious minorities in Indonesia
No full textOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
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