755 research outputs found
Uji komparasi perhitungan gerhana matahari global Muhammad Wasil dan K.H. Ahmad Ghozali
Full text linkMuhammad Wasil dan K.H. Ahmad Ghozali memiliki riwayat pernah belajar ilmu falak kepada Kiai Noor Ahmad Jepara (alm) pengarang kitab falak Nur al-Anwar. Meski begitu, Muhammad Wasil dan K.H. Ahmad Ghozali memiliki metode yang berbeda dalam memprediksi fenomena gerhana Matahari. Kedua metode perhitungan ini sering digunakan sebagai referensi dalam memprediksi fenomena gerhana Matahari, meskipun memiliki hasil akhir yang berbeda. Penelitian ini dimaksudkan untuk menjawab pertanyaan: (1) Bagaimana metode perhitungan gerhana Matahari global Muhammad Wasil dan K.H. Ahmad Ghozali? (2) Bagaimana perbandingan tingkat akurasi dari metode perhitungan gerhana Matahari global Muhammad Wasil dan K.H. Ahmad Ghozali? (3) Bagaimana kelebihan dan kekurangan dari metode perhitungan gerhana Matahari global Muhammad Wasil dan K.H. Ahmad Ghozali? Permasalahan dibahas melalui studi pustaka dengan pengumpulan data secara dokumentasi dan wawancara. Semua data dianalisis dan dikomparasikan dengan hasil NASA sebagai acuan tingkat akurasi.
Penelitian ini menyimpulkan: Yang pertama, metode perhitungan Muhammad Wasil dan K.H Ahmad Ghozali memiliki persamaan menggunakan konsep sistem koordinat ekliptika geosentrik, selain itu terdapat perbedaan antara kedua metode perhitungan meliputi konsep bentuk Bumi yang digunakan, sumber data, ketentuan delta T(∆T), dan pendekatan yang digunakan dalam metode perhitungan. Yang kedua, tingkat akurasi metode perhitungan gerhana Matahari global K.H. Ahmad Ghozali lebih tinggi daripada metode perhitungan Muhammad Wasil dalam memprediksi fenomena gerhana Matahari. Tingkat akurasi ini berdasar pada perhitungan keadaan greatest eclipse yang berdampak langsung terhadap pelaksanaan salat gerhana. Yang ketiga, metode perhitungan gerhana Matahari global Muhammad Wasil memiliki kelebihan kontak yang dihitung lebih lengkap, dapat menggambarkan peta pergerakan gerhana, tingkat akurasi lebih tinggi dalam perhitungan kontak umbra, sedangkan terdapat kekurangannya, yaitu sulit diimplementasikan tanpa bantuan program sebagai alat bantu. Pada metode perhitungan gerhana Matahari global K.H. Ahmad Ghoazali memiliki kelebihan diantaranya metode perhitungan lebih praktis, memiliki tingkat akurasi tinggi untuk kontak penumbra dan puncak gerhana (greatest eclipse), sedangkan kekurangannya, yaitu akurasi rendah dalam perhitungan kontak umbra gerhana Matahari global.
Kata Kunci: Muhammad Wasil, K.H. Ahmad Ghozali, gerhana Matahari global
ABSTRACT:
Muhammad Wasil and K.H. Ahmad Ghozali has a history of studying astronomy with Kiai Noor Ahmad Jepara (deceased), author of the book of astronomy Nur al-Anwar. Even so, Muhammad Wasil and K.H. Ahmad Ghozali has a different method for predicting the phenomenon of a solar eclipse. These two calculation methods are often used as references in predicting solar eclipse phenomena, even though they have different final results. This research is intended to answer the questions: (1) What is the method for calculating global solar eclipses by Muhammad Wasil and K.H. Ahmad Ghozali? (2) What is the comparison of the level of accuracy of the global solar eclipse calculation method of Muhammad Wasil and K.H. Ahmad Ghozali? (3) What are the advantages and disadvantages of the global solar eclipse calculation method Muhammad Wasil and K.H. Ahmad Ghozali? Problems are discussed through literature study by collecting data through documentation and interviews. All data is analyzed and compared with NASA results as a reference for accuracy levels.
This research concludes: Firstly, the calculation methods of Muhammad Wasil and K.H Ahmad Ghozali have similarities using the concept of a geocentric ecliptic coordinate system, apart from that there are differences between the two calculation methods including the concept of the shape of the Earth used, data sources, provisions for delta T(∆T), and the approach used in the calculation method. Second, the level of accuracy of the global solar eclipse calculation method K.H. Ahmad Ghozali's calculation method is higher than Muhammad Wasil's in predicting the phenomenon of a solar eclipse. This level of accuracy is based on calculating the state of the greatest eclipse which has a direct impact on the implementation of eclipse prayers. Third, Muhammad Wasil's method for calculating global solar eclipses has the advantage of contacts being calculated more completely, being able to depict a map of the movement of the eclipse, a higher level of accuracy in calculating umbral contacts, while there are disadvantages, namely that it is difficult to implement without the help of a program as a tool. In the calculation method for global solar eclipses, K.H. Ahmad Ghoazali has advantages, including a more practical calculation method, having a high level of accuracy for penumbral contact and the peak of the eclipse (greatest eclipse), while his disadvantages are low accuracy in calculating umbral contact for global solar eclipses.
Keywords: Muhammad Wasil, K.H. Ahmad Ghozali, global solar eclipse
الملخص
محمد واصل وكياي الحاج أحمد غزالي لهم تاريخ في دراسة علم الفلك مع كياي نور أحمد جيبارا (متوفى)، مؤلف الكتاب الفلكي نور الأنوار. ومع ذلك، فإن محمد واصل وكياي الحاج أحمد غزالي لديهما طرق مختلفة للتنبؤ بظاهرة كسوف الشمس. غالبًا ما يتم استخدام هاتين الطريقتين الحسابيتين كمراجع في التنبؤ بظواهر كسوف الشمس، على الرغم من اختلاف نتائجهما النهائية. يهدف هذا البحث إلى الإجابة على الأسئلة التالية: (1) ما هي طريقة حساب كسوف الشمس العالمي لمحمد واصل وكياي الحاج أحمد غزالي؟ (2) كيف يمكن مقارنة مستوى دقة طرق حساب كسوف الشمس العالمي لمحمد واصل وكياي الحاج أحمد غزالي؟ (3) ما هي مميزات وعيوب طريقة حساب كسوف الشمس العالمي لمحمد واصل وكياي الحاج أحمد غزالي؟ تتم مناقشة المشاكل من خلال دراسة الأدبيات من خلال جمع البيانات من خلال الوثائق والمقابلات. ويتم تحليل جميع البيانات ومقارنتها بنتائج وكالة ناسا كمرجع لمستويات الدقة.
ويخلص هذا البحث إلى ما يلي: أولاً، هناك أوجه تشابه بين طريقتي الحساب لمحمد واصل وكياي الحاج أحمد غزالي باستخدام مفهوم نظام الإحداثيات الكسوف لمركز الأرض، عدا عن ذلك هناك اختلافات بين طريقتي الحساب بما في ذلك مفهوم شكل الأرض المستخدم. ومصادر البيانات وأحكام دلتا T(∆T) والنهج المستخدم في طريقة الحساب. ثانيا، مستوى دقة طريقة حساب كسوف الشمس العالمي لكياي الحاج أحمد غزالي أعلى من طريقة حساب محمد واصل في التنبؤ بظاهرة كسوف الشمس. ويعتمد هذا المستوى من الدقة على حساب حالة الكسوف الأكبر الذي له تأثير مباشر على تنفيذ صلاة الكسوف. ثالثا، تتميز طريقة محمد واصل لحساب كسوف الشمس العالمي بميزة احتساب الاتصالات بشكل أكثر اكتمالا، والقدرة على تصوير خريطة لحركة الكسوف، ومستوى أعلى من الدقة في حساب الاتصالات الظلية، في حين أن هناك عيوب، وهي أن فمن الصعب تنفيذها دون مساعدة البرنامج كأداة. تتميز طريقة كياي حاج أحمد غزالي لحساب كسوف الشمس العالمي بمزايا، بما في ذلك طريقة حسابية أكثر عملية، وجود مستوى عالٍ من الدقة في الاتصال شبه الظلي وذروة الكسوف (الكسوف الأكبر)، في حين أن العيب هو انخفاض الدقة في حساب الاتصال الظلي لكسوف الشمس العالمي.
الكلمات المفتاحية: محمد واصل، أحمد غزالي، كسوف الشمس العالمي
Erratum to: Fixture layout optimization for multi point respot welding of sheet metals (Journal of Mechanical Science and Technology, (2018), 32, 4, (1749-1760), 10.1007/s12206-018-0331-5)
No full textThere is one correction to make to the original article. The affiliation of the 3rd author, Muhammad Asad, was misprinted. The affiliation should be corrected as follows:3Mechanical Engineering Department, Prince Mohammad Bin Fahd University, AlKhobar 31952, Kingdom of Saudi Arabia
I call Upon you, the Rescuer
No full textThis manuscript is a heterogenous collection of mystical work and an essay copied from an original. It is incomplete and was composed by Ahmad bun Shaykh Muhammad , Muhammad al-Ghāli Bah, and an unknown author. The content deals with Islamic knowledge, praise poetry, Sufi esotericism.Ce manuscrit est une collection hétérogène d'œuvres mystiques et un essai copié à partir d'un original. Il est incomplet et a été composé par Ahmad bun Shaykh Muhammad, Muhammad al-Ghāli Bah et un auteur inconnu. Le contenu traite de la connaissance islamique, de la poésie de louange, de l'ésotérisme soufi
Perihal gurindam [About stanza]
No full textArtikel ini berkenaan dengan perihal 'gurindam'. Menurut R.J. Wilkinson, kekata gurindam berasal daripada bahasa Sanskrit dan bermakna rangkap yang menjadi bidalan atau pepatah berangkap yang berpadan dengan tempatnya, sesuai rangkap dengan maksudnya; sesuai pemula dengan kesudahannya; sesuai sebab dengan akibatnya dan seimbang salah dengan hukumnya. Za'ba menjelaskan bahawa gurindam itu suatu jenis syair yang berjela, rangkapnya bersukat tetapi tidak tetap. lsi gurindam ialah fikiran yang bernas, yang disampaikan dengan bahasa nyanyian yang kemas dan riang. Gurindam membawa bahasa tamsil, ibarat dan umpama, serta melukiskan isinya dengan warna yang indah lagi bijaksana. Za'ba menyatakan seterusnya: isi gurindam dinyatakan terus-menerus sahaja. Dengan bahasa yang riang (humour), banyak gurindam tua yang lekat pada lidah Melayu sebagai bidalan. Contoh dua buah gurindam yang disiarkan media cetak ialah Gurindam Melayu, karya Zafilin A Hamid dan salinan kedua daripada 12 rangkaian Gurindam Duabelas, ciptaan Raja Ali Haji bin Haji Ahmad pada tahun 1846. Selain menyatakan sebab-akibat, Gurindam Duabelas membawakan iktibar dan nasihat yang disampaikan menerusi lukisan, kiasan dan ibarat. Penulis memberikan penjelasan mengenai jenis-jenis gurindam seperti gurindam bersajak, yang tidak bersajak, tidak bersukat dan gurindam melarat. This article is about 'gurindam'. According to R.J. Wilkinson, the word 'gurindam' was originally from the Sanskrit language and means stanzas of discourse that are a kind of proverb, which is suitable with the situation and time; with a beginning and ending; its cause and effect; and balanced with the law and its consequences. Za'ba explained that 'gurindam' is a lengthy poem, measured but not fixed stanzas. The 'gurindam' contents are thoughtful, delivered with a neat and concise language, fresh, and allegorical. 'Gurindam' carries the language full of examples, parables and metaphors; and depicts its contents with colour and wisdom. Za'ba further states that the contents of 'gurindam' are expressed continuously. The author found two 'gurindams' on the printed media; one is the Gurindam Melayu, by Zafilin A Hamid. The other was the second of the 12 series of Gurindam Duabelas, created by Raja Ali Haji bin Haji Ahmad in 1846. The 'gurindam duabelas' brought teachings and lessons expressed by words painting a picture, figuratively and allegorically. The writer gives further explanations on the types of 'gurindam' such as the 'gurindam bersajak' (rhyme), 'tidak bersajak' (does not rhyme), 'tidak bersukat' (unmeasured) and 'gurindam melarat' (lengthy gurindam)
Hydraulic simulations to evaluate and predict design and operation of the Chashma Right Bank Canal
Full text linkIrrigation systems / Irrigation canals / Flow control / Velocity / Canal regulation techniques / Hydraulics / Simulation models / Design / Operations / Crop-based irrigation / Distributary canals / Water delivery / Policy / Protective irrigation / Water allocation / Water requirements / Sedimentation / Water distribution / Equity / Water conveyance / Pakistan / Chashma Right Bank Canal
Poems of Sheikh Muhammad al-Ghaly Ba
No full textThis volume contains seven poems handwritten by Muhammad al-Ghāli Ba. According to the author's son, Mountaga Ba, the poems were probably composed in the mid-1970s a time when the author lived in Mauritania, while working at the country's national radio station and serving as a special counsel to then president Moktar Ould Daddah (1924–2003). The poems adress various issues. The first is a call to action addressed to the Mauritianian youth, urging them to join in the collective work for the development of the country. The second poem is a hagiography on Ceerno Ahmad Nene Ba of Kaedi (Mauritania). The poem eulogizes the virtues of the patron. The third describes the event of Sharif Muhammad al-Habib's visit to the region of Fuuta region (Senegal), namely the village of Pate Galo. The fourth poem contains greetings and expresions of love addressed to the author's friends in the town of Kaedi. The fifth poem is a remembrance about good times. The author reminisces and praises the qualities of a woman named Jaari.The sixth poem describes one afternoon journey of the author. The seventh poem is a mournful praisesong in which the author laments the loss of a cherished person.Ce volume contient sept poèmes manuscrits de Muhammad al-Ghāli Ba. Selon le fils de l'auteur, Mountaga Ba, les poèmes ont probablement été composés au milieu des années 1970, à une époque où l'auteur vivait en Mauritanie, alors qu'il travaillait à la radio nationale du pays et était conseiller spécial du président de l'époque, Moktar Ould Daddah (1924). –2003). Les poèmes abordent diverses questions. Le premier est un appel à l'action adressé aux jeunes mauriciens, les exhortant à s'associer au travail collectif pour le développement du pays. Le deuxième poème est une hagiographie sur Ceerno Ahmad Nene Ba de Kaedi (Mauritanie). Le poème fait l'éloge des vertus du mécène. Le troisième décrit l'événement de la visite de Sharif Muhammad al-Habib dans la région de la région de Fuuta (Sénégal), à savoir le village de Pate Galo. Le quatrième poème contient des salutations et des expressions d'amour adressées aux amis de l'auteur dans la ville de Kaedi. Le cinquième poème est un souvenir des bons moments. L'auteur rappelle et loue les qualités d'une femme nommée Jaari. Le sixième poème décrit un après-midi de voyage de l'auteur. Le septième poème est une louange mélancolique dans laquelle l'auteur déplore la perte d'une personne chérie
al-Misbāh fī al-Nahw By Nāsir al-Dīn al-Mutarrizī al-Nahwī (d. 610/1213) A Critical Edition of the Text with the Life History of the Author
Full text linkNāsir al-Dīn al-Mutarrizī al-Nahwī (d.610/1213) was one of the most renowned figures in the field of Arabic Grammar. He has left an indelible mark on the world of Arabic language and literature. He is also known as the successor of al-Zamakhsharī.
He wrote a number of books but his al-Misbāh fī al-Nahw gained prominence at a level that no other book in this field could claim to achieve. For this reason, a great number of commentaries have been written in every age, of which the most famous are al-Daw and Khulāsat al-I‘rāb written by Tāj al-Dīn al-Isfrā’īnī and ‘Abd al- Karīm al-Tūsī (better known as Hājjī Bābā) respectively. Moreover, its translation into other languages also demonstrates its value as a useful book.
Although al-Misbāh has been edited on more than one occasion, the published editions do not fulfil the needs and requirements of modern academic research criteria. The basic aim of this thesis is to present this book with a current modern research style so that the students, teachers and ordinary readers of Arabic language and literature may benefit from this work.
This thesis is divided into two parts. The first part deals with the life history of the author and his other works. A brief note of the environment under which he grew up (generally referred to as the ‘Seljuk’ period) is also included in this part.
The second part consists of a text edition that deals with the derivation (Takhrīj) of syntactical issues together with the differing opinions of grammarians on syntactical/grammatical issues. This part also proffers the idiomatic English translation of al-Misbāh
Astrology in literature: how the prohibited became permissible in the Arabic poetry of the mediaeval period
Full text linkThis thesis is concerned to position the art of astrology within the context of classical Arabic poetry, primarily by investigating and elucidating attitudes to the notion of
qadar (fate) and the ideology in which it was embedded. These attitudes were revelatory of the broader world view of the Arabs of those periods, and their shifts from those held in the pre-Islamic and early Islamic eras tell us a good deal about the importance given to the nature and role of fate and about the various understandings of its influence. The pre-Islamic Arab's notion of qadar was in some ways similar to that of the early Muslims: both emphasised predetermination and the irresistible power of fate. But while the jahilf (Pre-Islamic) Arabs identified fate with the malign power of dahr (Time), the Muslims believed the power of fate lies in the hands of God the
Omnipotent, who alone is responsible for the fate of the whole universe. Thus the astrology of the pre-Islamic era was one aspect of divination (kihana) and claimed to be
able to reveal in advance an individual's destiny, which could be avoided by taking certain precautions. These precautions, however, were considered effective only in
relatively trivial cases; they were useless in the areas of major impact: a person's happiness or misery (shaqiiwa aw sa ada), sustenance (rizq) and one's term (ajal), the
three inevitable and irresistible manifestations of fate. In the Islamic period not only these major aspects of life are governed and controlled by the Omnipotent; the destiny
of the universe, in even its most minute details, is determined and controlled by God alone. Astrology was considered to be of no value whatsoever, and its practitioners were subject to the death penalty. These two irreconcilable views are evident in early Islamic poetry, which reflected clearly the response of poets, and society, to astrology from the perspective of qadar.
When the orthodox caliphate was replaced by dynastic rule the status of astrology was changed dramatically. The idea that the stars, as indicators, play a role in the life of
human beings found popowerful supporters in some governors of the Islamic world, who allowed astrology to fulfil a public function regardless of the hostility of the official
religion of that society. This social phenomenon generated rich material of a controversial character in the realm of literature. Investigating the factors, motivations
and impact of mediaeval political, theological and philosophical attitudes to astrology, in relation to the notions of free will and predestination, is the concern of this study
A Critique of the Article “Abu al-Hasan Ahmad ibn Muhammad al-Tabari Toranji; the Famous Iranian Physician”
Full text linkAbu al-Hasan Ahmad ibn Muhammad al-Tabari Toranji, the author of the book "al-mu'alaja al-buqratiya", is one of the greatest physicians of Tabaristan and Iran in the fourth century AH. For this purpose, in the tenth issue (Volume 20, October 2018) of the Journal of Babol University of Medical Sciences, an article entitled "Abu al-Hasan Ahmad ibn Muhammad al-Tabari Toranji; the famous Iranian physician" has been published on pages 72-75 about the biography of this valuable scientist, which seems to have some problems and shortcomings in terms of historical geography. Therefore, the purpose of publishing this article is to critique the published article and draw appropriate conclusions in scientific studies
The role of the accused in English and Islamic criminal justice
Full text linkThis thesis is a comparative study of the role of the accused in the systems of
English and Islamic criminal justice. It seeks to explore the underlying
relationship between the individual and the state through an historical, structural
and contextual analysis of their rules relating to questioning and of confessions.
The analysis of the English system covers the period 1800 to 1984, with
particular reference to developments during the nineteenth century when the
foundations for the modern English state were established. The analysis of the
Islamic system combines traditionally Islamic and modern methods, assessing the
"Islamisation" movement in Malaysia through a religico-structural understanding
of juristic opinion from the four main schools of Sunnite jurisprudence.
The thesis contributes to existing knowledge on a number of levels: first, it
questions and revises the "myth" of "progress" that has dominated observations
of the history of the English criminal justice system; second, it elucidates the
relationship between Islamic law in theory and the law that is applied and
proposed in its name in Muslim states; third, it provides an analytical framework
for drawing comparisons between the underlying values of the systems of English
and Islamic criminal justice.
While acknowledging fundamental differences in terms of outlook and
articulation, the author concludes there are important similarities expressed
through such notions as "suspect" in the English system and "kafir"I"fasiq" in the
Islamic. These act as intermediate constitutional categories to whom the state
owe less protection. But the author notes also that these similarities are not
observed necessarily in the "law" which is implemented or proposed in Muslim
states; exact correspondence depends upon the over-arching political structure
and the institution of Caliphate.
The thesis is divided into six chapters: chapter one sets out the conventional view
of the historical development of English criminal procedure and evidence;
chapter two subjects that to a critique and chapter three offers a revised thesis.
Chapter four, explores methods for interpreting and explaining Islam; chapter
five sets out rules relating to confessions and questioning according to the four
Sunni schools; chapter six puts them into "context" through an examination of
the "Islamisation" process in Malaysia
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