512 research outputs found
Pay appraisal of the other ranks in the Malaysian Army : effects on quality of service / Azman bin Mohd Yasin, Rahmat bin Siran.
No full textUSLUB AL AMR DALAM SURAT YASIN
No full textThe Al-Qur\u27an employs language in a remarkably eloquent manner, carefully selecting appropriate words where each holds its own significance. Some scholars argue that the Qur\u27an possesses a profound balaghah value that is unparalleled. Thus, the purpose of this paper is to examine this linguistic style, particularly the language style of Amr, which encompasses both its essential (original) meaning and its figurative (majazi) meaning. Surah Yasin is classified as a Makkiyah Surah because it was revealed in the city of Mecca. This Surah encompasses admonitions from Allah SWT and His Messenger, instructions for worshipping Allah SWT, retribution for believers and disbelievers, manifestations of Allah SWT\u27s power, and warnings from the Prophet about Hell. It is named Yasin due to its opening with the letters Yaasiin. According to the interpretation provided by the Ministry of Religion, just as the meanings of the alphabet letters are present at the beginning of several Surahs in the Qur\u27an, so too does Yaasiin hold significance within the verses at the start of this Surah, indicating that significant matters will be discussed subsequently. Allah solemnly swears by the Qur\u27an that Muhammad SAW is truly His messenger sent to a people who had not previously received any messengers. Within this Surah, the author identifies approximately 11 instances of al-Amr forms, each with its intrinsic or figurative meaning. Consequently, the author is intrigued to conduct a deeper study, analyze, and map the occurrences of al-Amr in Yasin based on their respective parts and meanings. This written work adopts an analytical descriptive approach. Materials and research sources obtained through library research will be detailed, described, and analyzed, after which the findings will be presented in written form to provide a comprehensive depiction of the uslub al-Amr form in Surah Yasin.
Keywords: Style, al-amr, yasin.
 
ANALISIS PEMIKIRAN SYEKH YASIN AL-FADANI TENTANG HISAB RUKYAT TRADISIONAL
No full textHisab rukyat is an absolute problem in the field of astronomy. In this research on reckoning rukyat, the author refers to Sheikh Yasin al-Fadani's thought of reckoning rukyat in Kitab al-Mukhtasor al-Muhadzab fi Ihtiroji al-Awqat wa al-Qiblah bi ar-Rubi' al-Mujib, with the research approach used is the syar'i astronomy and character approach, in this case Sheikh Yasin al-Fadani. From the results of the study, the authors found that Syekh Yasin al-Fadani's astronomical scientific Sanad was the highest sanad obtained from several of his teachers, both from those in the Middle East and from the Archipelago. That is, Sheikh Yasin al-Fadani is connected with his astronomical scientific chain with a number of scholars in the world and in the archipelago. Regarding the problem of Sheikh Yasin al-Fadani's rukyat reckoning thought which is still fairly classic, such as the use of Rubu 'Mujayab, it is not much different from the rukyat reckoning system in today's era. So it can be said that Sheikh Yasin al-Fadani's rukyat reckoning thinking is in line with what is in the astronomy literature today, both in the calculation system for the beginning of prayer times, Qibla direction, calendar and in determining the beginning of the month.
Keywords: Hisab Rukyat, Rubu’ Mujayab, Sheikh Yasin al-FadaniHisab rukyat sudah merupakan masalah yang mutlak ada dalam bidang keilmuan falak. Dalam penelitian mengenai hisab rukyat ini penulis merujuk kepada pemikiran hisab rukyat Syekh Yasin al-Fadani dalam Kitab al-Mukhtasor al-Muhadzab fi Ihtiroji al-Awqat wa al-Qiblah bi ar-Rubi’ al-Mujib, dengan pendekatan penelitian yang digunakan adalah pendekatan astronomis syar’i dan pendekatan tokoh, dalam hal ini Syekh Yasin al-Fadani. Dari hasil penelitian, penulis menemukan bahwa Sanad keilmuan falak Syekh Yasin al-Fadani merupakan sanad tertinggi yang didapatkan dari beberapa gurunya, baik dari yang di Timur Tengah maupun dari Nusantara. Artinya, Syekh Yasin al-Fadani ini terhubung sanad keilmuan falaknya dengan sejumlah ulama di dunia maupun di Nusantara. Mengenai masalah pemikiran hisab rukyat Syekh Yasin al-Fadani yang masih terbilang klasik ini, seperti penggunaan Rubu’ Mujayab tidak jauh berbeda dengan sistem hisab rukyat di zaman sekarang ini. Sehingga dapat dikatakan bahwa pemikiran hisab rukyat Syekh Yasin al-Fadani ini searah dengan apa yang ada dalam literature falak sekarang ini, baik dalam sistem hisab awal waktu shalat, arah kiblat, penanggalan maupun dalam penentuan awal bulan.
Kata Kunci: Hisab Rukyat, Rubu’ Mujayab, Syekh Yasin al-Fadani
THE TRADITION OF READING YASIN AT AL-UKHUWAH ISLAMIC BOARDING SCHOOL SENGON SUBAH
No full textThe tradition of reading Surah Yasin has been going on for a long time in the archipelago.
Some groups understand that the reading of Surah Yasin is an effort to pray for the dead to be
given peace in the grave, and the tradition of reciting Surah Yasin is done on Friday nights in the
congregation. In contrast, the Al Ukhuwah sengon subah Islamic boarding school carries out the
tradition of reading Surah Yasin in a different way and with another purpose, which all students
read every morning and evening, administrators, and ustadz. With the theory of sociology of
knowledge initiated by Karl Mannheim, the author tries to examine the tradition of reading Surah
Yasin at the Al-Ukhuwah Sengon Subah Islamic Boarding School to know how the understanding
of santri to ustadz and boarding school administrators is related to the practice of reading Surah
Yasin at Al-Ukhuwah Islamic Boarding School, and the results of this stud
Armagan-ı Yasin-i Serif
No full textTarih boyunca farklı coğrafyalarda yaşayan Türkler, geçmişten günümüze kadar pek çok dini kabuletmişlerdir. Tengriçilik (Şamanizm / Kamizm), Budizm, Mecusilik / Zerdüştilik, Manihaizm, Hristiyanlık (Nasturilik), Musevilik / Yahudilik ve İslamiyet Türklerin kabul ettikleri dinlerin en bellibaşlı olanlarıdır. Bu dinlerden Türkleri sosyal ve kültürel bakımdan en çok etkileyen de kuşkusuz ki İslamiyet olmuştur. Türklerin İslamiyet’i kabul ettikten sonra eski inançlarının ve geleneklerinin pek çoğunu terkettikleri, birçok alanda İslami kuralları, Kur’an-ı Kerim’deki emir ve yasakları, Hz. Muhammed’in hadislerini hayatlarının merkezine koydukları bilinmektedir. Türklerin doğum ve ölümle ilgili bazı inanışlarının; mevlit okutma, kandil ve bayram kutlama geleneklerinin temelinde de çoğunlukla İslami kuralların ve inanışların olduğu inkâr edilemez bir gerçektir. Anadolu’da yaşayan Türkler arasında, Kur’an-ı Kerim’in 114 suresinden biri olan ve 36. Sureyi oluşturan Yasin suresi, ayrı bir yere ve öneme sahiptir. 83 ayetten oluşan sure, Müslümanlar tarafından “Kuran’ın Kalbi” olarak kabul edilmektedir. Bu surenin önemiyle ilgili olarak Hz. Muhammed’in sözleri bulunmaktadır. Müslümanlar hem surenin ifade ettiği anlamları hem de Hz. Muhammed’in bu sureyle ilgili olarak söylemiş olduğu sözleri göz önünde bulundurarak doğumdan ölüme kadar hayatın her alanında Yasin-i Şerif okumanın yararına inanmışlar; bununla ilgili bazı geleneklerin oluşmasını da sağlamışlardır. Ramazan ayının her günü farklı bir amaçla Yasin-i Şerif okuma geleneği de bunlardan birini oluşturur. Temeli yüzlerce yıl öncesine dayanan bu gelenek Anadolu’nun farklı bölgelerinde hâlâ devam ettirilmektedir. “Armağan-ı Yasin-i Şerîf” adlı eser de bu geleneğin varlığına ve tarihinin eskiliğine tanıklık etmektedir. “Armağan-ı Yasin-i Şerîf”, Arap alfabesiyle ve Osmanlı Türkçesiyle XX. Yüzyılın başlarında yazılmıştır ve yazarı bilinmemektedir. Dil özellikleri eserin, daha önceki yıllarda yazılmış bir kaynak eserden hareketle yazıldığını göstermektedir. “Armağan-ı Yasin-i Şerîf” adlı eser hâlen Bursalı iş adamı İbrahim Koca’nın arşivinde bulunmaktadır.Having settled in various geographical regions throughout history, Turkish people have adoptedseveral religions from the past to the present. Tengrism (Shamanism / Kamism), Buddhism,Zoroastrism / Mazdaism, Manichaeism, Christianity (Nestorianism), Judaism / Jewishness, andIslamism are among the religions that have been mainly adopted by Turkish people. Among thesereligions, Islamism has undoubtedly had the greatest effect on Turkish people in social and culturalterms.Turkish people are known to have abondoned most of their previous beliefs and traditions, puttingIslamic rules, orders, and prohibitions of the Quran as well as the hadiths of Mohammed in thecenter of their life in many fields. It is an undeniable fact that certain beliefs of Turkish people regarding birth and death, as well as traditions like Islamic memorial ceremonies or celebration ofholy days and religious festivals, are mainly based on Islamic rules and beliefs.Surah Yaseen, the 36th surah among the 114 surahs of the Quran, is of particular value andimportance. Consisting of 83 verses, the surah is recognized as the “Heart of the Quran” byMuslims. Mohammed commented on the significance of this surah. Considering both the meaningsof the surah and Mohammad’s comments on it, Muslims have believed in the merit of reciting Surahal-Yaseen in all fields of life from birth up to death, which has led to the emergence of certaintraditions related to that. One of these traditions is the recital of Surah al-Yaseen for a differentpurpose every day during Ramadan. Dating back hundreds of years, this tradition is still carried onin different parts of Anatolia.“Armagan-i Yasin-i Serif” is a piece of writing that has witnessed the existence and the antiquity ofthis tradition. “Armagan-i Yasin-i Serif” was written in Ottoman Turkish language with Arabicletters by an unknown author in the early 20th century. Lexical features of the work suggest that itwas based on a source book that was written in previous years.“Armagan-i Yasin-i Serif” is currently stored in the archive of Ibrahim Koca, a businessman fromBursa
Makna pembacaan surat Yasin dalam tradisi Rebo Wekasan: studi living Quran di Desa Pagelaran Kecamatan Pagelaran Kabupaten Cianjur
No full textRebo Wekasan is one of the annual traditions that is always carried out by the people of Pagelaran village. This tradition is carried out every last Wednesday in the Safar month. The purpose of this tradition is to reject all the calamities that fell on that day. In the implementation of this tradition there is one of the Qur'anic letters used in it. In this study the focus of the discussion of the research related to the meaning of reading suart yasin contained in the Rebo Wekasan tradition in Pagelaran Village, Pagelaran District, Cianjur Regency, this is related to what the community understands about reading the Yasin Letter, what the community feels when the reading of surat Yasin takes place and what lessons are felt by the community after reading surat Yasin contained in the Rebo Wekasan tradition.
The purpose of this study is to explain what is meant by reading the surat Yasin in the Rebo Wekasan tradition, what is felt by the perpetrators of reading Surat Yasin at the time of reading the Yasin letter takes place in the Rebo Wekasan tradition, and to know the wisdom behind the reading of the yasin in the Rebo Wekasan tradition.
In this study the author uses descriptive qualitative research methods with an ethnographic approach. The data collection techniques that the authors do are by conducting participant observation and non-participants, interviews and documentation. Data analysis used by the authors in this thesis, the author uses a form of description-analytic analysis. In reviewing the meaning of reading surat Yasin in the Rebo Wekasan tradition in Pagelaran Village, the author uses the sociological theory of knowledge offered by Max Weber and Karl Mannheim.
The results obtained from this study are as follows: People understand that the reading of surat Yasin is done because the Yasin letter is a Qolbu Alquran (the heart of the Qur'an) in which there are several virtues and awesomeness that can affect society. At the time of reading the Yasin letter, the community feels the tranquility of the heart and soul. As for the lessons that the community can feel after the activity is carried out by the community, they feel that their lives are more directed and organized because in this Yasin letter there are virtues and awesomeness that can be used as guidelines in daily life
PEMBACAAAN SURAH YASIN DALAM TRADISI BAANTARAN JUJURAN DI KELURAHAN SUNGAI ULIN BANJARBARU
No full textAbstractThe study of the Qur’an has been endless since the Prophet Muhammad until the Covid-19 era, it was still the most important part in the effort to study Islam. Surah Yasin is on of the surah of the qur’an that is most often read by the public, from the many interaction of Muslim with surah Yasin, the author finds a different use than usual, namely the reading of Surah Yasin in tradition baantaran jujuran. The reading of Surah Yasin in the tradition baantaran jujuran is only done by some Banjar people. This study aims to find out about the procedure for reading Surah Yasin, the motives (encouraging) and the community's goals about reading Surah Yasin in the baantaran tradition and their understanding of Surah Yasin. The form of this research is field research using the nature and types of qualitative descriptive methods. The results of this study are as follows: The procedure begins with the opening of the event by saying basmalah, reading Surah Yasin, being read together led by the bride's family or the event guide baantaran jujuran using loudspeakers and followed by invited guests, read from the first verse to the last verse, then the words of surrender, the words of the recipient, the installation of the ring, the surrender of the dowry and luggage, the prayer as well as the closing. The understanding of the people of Sungai Ulin is very diverse. Some of them say that Surah Yasin is the heart or heart of the Qur'an, Surah Yasin has many virtues, very well practiced in everyday life. There are also those who understand that Surah Yasin is a sura that must be read in every religious activity. The motives (drivers) also vary. One of them is because of gratitude for having found a partner and because previous people have done these activities. The goal is to get God's blessing, God's mercy, blessings, forgiveness of sins, facilitated, smooth all affairs, especially wedding receptions, get a sakinah, mawaddah and warahmah family and get pious childern. Keywords: Reading; Yasin; Tradition; Boundaries of Truth.AbstrakPengkajian Al-Qur'an yang tiada hentinya sejak Nabi Muhammad SAW hingga era Covid-19 masih menjadi bagian terpenting dalam upaya mempelajari Islam. Surah Yasin merupakan salah satu surah Al-Qur'an yang paling sering dibaca oleh masyarakat, dari sekian banyak interaksi umat Islam dengan surah Yasin, penulis menemukan penggunaan yang berbeda dari biasanya, yaitu pembacaan Surah Yasin dalam tradisi baantaran jujur. Pembacaan Surah Yasin dalam tradisi baantaran kejujuran hanya dilakukan oleh sebagian masyarakat Banjar. Penelitian ini bertujuan untuk mengetahui tentang tata cara membaca surah yasin, motif (mendorong) dan tujuan masyarakat membaca surah yasin dalam tradisi baantaran dan pemahaman mereka terhadap surah yasin. Bentuk penelitian ini adalah penelitian lapangan dengan menggunakan sifat dan jenis metode deskriptif kualitatif. Hasil penelitian ini adalah sebagai berikut: Tata cara pembukaan acara diawali dengan mengucapkan basmalah, membaca surat yasin, dibacakan bersama yang dipimpin oleh keluarga mempelai wanita atau pemandu acara baantaran jujuran dengan menggunakan pengeras suara dan diikuti oleh tamu undangan, dibacakan dari ayat pertama sampai ayat terakhir, kemudian kata-kata penyerahan, kata-kata penerima, pemasangan cincin, penyerahan mahar dan barang bawaan, doa serta penutup. Pemahaman masyarakat Sungai Ulin sangat beragam. Beberapa dari mereka mengatakan bahwa Surah Yasin adalah jantung atau jantung Al-Qur'an, Surah Yasin memiliki banyak keutamaan, sangat baik diamalkan dalam kehidupan sehari-hari. Ada juga yang memahami bahwa surah yasin merupakan surah yang wajib dibaca dalam setiap kegiatan keagamaan. Motif (pengemudi) juga bermacam-macam. Salah satunya karena rasa syukur telah menemukan pasangan dan karena orang-orang sebelumnya telah melakukan kegiatan tersebut. Tujuannya untuk mendapatkan ridho Allah, Rahmat Allah, keberkahan, ampunan dosa, dimudahkan, kelancaran segala urusan terutama resepsi pernikahan, mendapatkan keluarga yang sakinah, mawaddah dan warahmah serta mendapatkan anak yang sholeh. Kata Kunci: Pembacaan; Yasin; Tradisi; Baantaran Jujuran
Waqf Signs of Surah Yâsîn in Yasin Burdah Books (Amount Analysis and Its Effect on The Understanding of Verses)
No full textYasin Burdah’s book is one of the amaliah books that the author often
encounters in everyday life. This book contained selected surahs, one of which is
surah Yâsîn which incidentally is very familiar among the people. However, of the
many Yasin Burdah books currently circulating in society, none of them have yet
received a Tashih Certificate (STT) from the LPMQ of the Indonesian Ministry of
Religion as one of the requirements before being circulated to the wider community.
The author also chose to focus on examining the waqf signs of Surah Yâsîn in the
Yasin Burdah Book and Indonesian Standard Mushaf because this is related to the
validity of the meaning of the verse and avoiding mistakes. In addition, the
existence of a waqf sign could help the reader stop at the right word so that he/she
could understand a verse comprehensively.
The purpose of this study was to find out how the waqf signs for surah Yâsîn
are contained in Yasin Burdah’s book and the difference with the Indonesian
Standard Mushaf, what factors cause the difference between the waqf signs for
surah Yâsîn in Yasin Burdah’s book and the Indonesian Standard Mushaf and to
find out how the difference influences sign of the waqf against understanding of the
meaning of the verse.
This type of research is library research that uses a qualitative approach in
general. The author has used a quantitative approach in calculating the aspects’
number of similarities and differences. The data collection techniques that have
been used are documentation techniques in collecting primary data and interview
techniques to collect secondary data with data analysis techniques in the form of
exploratory methods.
The result of this study is that the number of waqf signs contained in the
Indonesian Standard Mushaf is 53, while in Yasin Burdah’s book, there are 30 waqf
signs with 20 similarities between the two and 33 differences. The factors that have
caused the discrepancy between Yasin Burdah’s book and the Indonesian Standard
Mushaf are found in the reference source. Of the 33 differences, it can be seen how
the implications for understanding of the meaning of the verse are in the following
sample verses, namely Q.S. Yâsîn/36: 19, Q.S. Yâsîn/36: 33, Q.S. Yâsîn/36: 35 and
Q.S. Yâsîn/36: 5
Zur Transformation bäuerlicher Hauswirtschaft in Yasin (Northern Areas, Pakistan)
No full textThe study intends to reconstruct the socio-economic developments taking place in the Yasin Valley, a hitherto peripheral part of the Hindukush-Karakoram high mountain ränge, and to analyse the transformations of its society and economy. It has been carried out within the Pakistan-German Research Project "Culture Area Karakorum" (CAK), funded by the Deutsche Forschungsgemeinschaft (DFG), and is based on fieldwork done in Northern Pakistan in 1990 and 1991, as well as on a two-month research in the archives of the former India Office Library and Records and the SOAS in London.
After introducing the concept of domestic economy in chapter I, the author describes the natural setting and its local conceptualisation as a frame of economic and social activities in Yasin (chapter 2). Social groups and relations on different levels from the household to political institutions are depicted as the preconditions of the "domestic economy" in chapter 3. The economy, discussed in detail in chapter 4, relies to a large extent on agriculture, cropping and herding, but today increasingly on additional sources of income, too. The transformation of the domestic mode of economy is the subject of chapter S together with some of the relevant factors behind: population growth, the development of labour migration, of pattems of consumption and trade, of transport, or the impact of development projects of NGOs and State activities. In chapter 6, at last, the transformation process is comprehensively discussed
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