550 research outputs found
Nezihe Araz’ın dertli dolap ve Jacques Lacarrıere’in dünyanın tozu romanlarında kahramanın yolculuğu: “Yunus Emre”
No full text“Yunus Emre”, Türk toplumu için derin bir bilgelik kaynağıdır. Onun, toplumu yüksek değerlere ulaştırmak için, yüzyıllar öncesinden yaktığı aydınlanma ışığı, bugün hâlâ dünyayı aydınlatmaya devam etmektedir. Jacques Lacarrière’in (1925-2005) Dünya’nın Tozu (1999) (La Poussière du Monde) (1997) romanında kahraman “Yunus Emre”’dir. Bir Fransız yazar olan Lacarrière “Yunus Emre”’yle ilgili menkıbeleri öğrendikten sonra “Yunus Emre”’yi kahraman yaptığı bir roman kurgular. Bu romanda yazarın sadece duydukları üzerinden bir kurgu oluşturmadığını görürüz. Yazar aynı zamanda “Yunus Emre”’yi kendi kültür çerçevesinden anlamaya da çalışan sorular sorar. Diğer yandan çocukluğundan beri duyduğu “Yunus Emre” dizeleri ve menkıbelerinin etkisinde olan Türk yazar Nezihe Araz, (1920-2009) Dertli Dolap (1961) romanını çocukluğundan bugüne kalbinde yetiştirdiği bir kahraman olan “Yunus Emre”’nin yaşamı üzerine kurgular. “Yunus Emre”’nin tekâmül yolculuğunu onun dizeleri üzerinden ilerleyen bir kurguyla aktarır. Bu iki romanı ortak noktada buluşturan kahraman “Yunus Emre”, insanın kendi özüne yaptığı yolculuğun en önemli temsilcilerinden birisidir. Öze yolculuk, Carl Gustav Jung’a (1875-1961) göre, arketipler aracılığıyla aktarılan bireyleşmenin başka bir ifade biçimidir. Jung’un bu görüşünden yola çıkan Joseph Campbell, yolculuğu ve bireyleşmeyi kahramanın geçirdiği yolculuk aşamaları bağlamında anlamayı ve açıklamayı önerir ve bu süreci “kahramanın sonsuz yolculuğu ” olarak adlandırır.
Çalışmamızda, Joseph Campbell’in bu modeli çerçevesinde, farklı iki kültüre ait iki yazarın romanlarında ortak kahraman olan “Yunus Emre”nin, kahramanın yolculuğuna ne ölçüde uyum sağladığının ve iki yazardaki “Yunus Emre” algısının farklılığının tespit edilmesi amaçlanmıştır.“Yunus Emre” is a deep source of wisdom for Turkish society. The light of enlightenment that he lit centuries ago in order to bring the society to high values still continues to illuminate the world today. In Jacques Lacarrière's novel La Poussière du Monde, the hero is “Yunus Emre. After learning the legends about Yunus Emre, Lacarrière, a French writer, constructs a novel in which he makes Yunus Emre a hero. In this novel, we see that the author does not create a fiction based on only what he hears. The author also asks questions that try to understand Yunus Emre from his own cultural framework. On the other hand, Turkish writer Nezihe Araz, who has been influenced by Yunus Emre verses and legends that she has heard since her childhood, constructs her novel Dertli Dolap on the life of Yunus Emre, a hero whom he raised in her heart from her childhood. She conveys Yunus Emre's journey of evolution with a fiction that proceeds through his verses. Yunus Emre is the hero who brings together these two novels at a common point and he is also one of the most important representatives of the journey which a person makes to his\her own essence. According to Carl Gustav Jung , (1875-1961) journey to the essence is another expression way of individualism which is transmitted through archetypes. Based on this view of Jung, Joseph Campbell, offers to understand and express the journey and individualism with in the context of the journey’s periods which the hero has experienced and he names this process as “the hero’s endless journey”.
The aim of our study is to determine to what extent “Yunus Emre”, who is the comman hero of the two novels by two novelists from different cultures , adapts to hero’s journey and to identify the differences between the “Yunus Emre” perceptions of the two novelists within the framework of Joseph Campbell’s this model
Nezihe Araz'ın Dertli Dolap ve Jacques Lacarrıere'in Dünyanın Tozu romanlarında kahramanın yolculuğu: "Yunus Emre"
No full textYunus Emre, Türk toplumu için derin bir bilgelik kaynağıdır. Onun, toplumu yüksek değerlere ulaştırmak için, yüzyıllar öncesinden yaktığı aydınlanma ışığı, bugün hâlâ dünyayı aydınlatmaya devam etmektedir. Jacques Lacarrière'in (1925-2005) Dünya'nın Tozu (1999) (La Poussière du Monde) (1997) romanında kahraman "Yunus Emre"'dir. Bir Fransız yazar olan Lacarrière "Yunus Emre"'yle ilgili menkıbeleri öğrendikten sonra "Yunus Emre"'yi kahraman yaptığı bir roman kurgular. Bu romanda yazarın sadece duydukları üzerinden bir kurgu oluşturmadığını görürüz. Yazar aynı zamanda "Yunus Emre"'yi kendi kültür çerçevesinden anlamaya da çalışan sorular sorar. Diğer yandan çocukluğundan beri duyduğu "Yunus Emre" dizeleri ve menkıbelerinin etkisinde olan Türk yazar Nezihe Araz, (1920-2009) Dertli Dolap (1961) romanını çocukluğundan bugüne kalbinde yetiştirdiği bir kahraman olan "Yunus Emre"'nin yaşamı üzerine kurgular. "Yunus Emre"'nin tekâmül yolculuğunu onun dizeleri üzerinden ilerleyen bir kurguyla aktarır. Bu iki romanı ortak noktada buluşturan kahraman "Yunus Emre", insanın kendi özüne yaptığı yolculuğun en önemli temsilcilerinden birisidir. Öze yolculuk, Carl Gustav Jung'a (1875-1961) göre, arketipler aracılığıyla aktarılan bireyleşmenin başka bir ifade biçimidir. Jung'un bu görüşünden yola çıkan Joseph Campbell, yolculuğu ve bireyleşmeyi kahramanın geçirdiği yolculuk aşamaları bağlamında anlamayı ve açıklamayı önerir ve bu süreci "kahramanın sonsuz yolculuğu " olarak adlandırır. Çalışmamızda, Joseph Campbell'in bu modeli çerçevesinde, farklı iki kültüre ait iki yazarın romanlarında ortak kahraman olan "Yunus Emre"nin, kahramanın yolculuğuna ne ölçüde uyum sağladığının ve iki yazardaki "Yunus Emre" algısının farklılığının tespit edilmesi amaçlanmıştır."Yunus Emre" is a deep source of wisdom for Turkish society. The light of enlightenment that he lit centuries ago in order to bring the society to high values still continues to illuminate the world today. In Jacques Lacarrière's novel La Poussière du Monde, the hero is "Yunus Emre. After learning the legends about Yunus Emre, Lacarrière, a French writer, constructs a novel in which he makes Yunus Emre a hero. In this novel, we see that the author does not create a fiction based on only what he hears. The author also asks questions that try to understand Yunus Emre from his own cultural framework. On the other hand, Turkish writer Nezihe Araz, who has been influenced by Yunus Emre verses and legends that she has heard since her childhood, constructs her novel Dertli Dolap on the life of Yunus Emre, a hero whom he raised in her heart from her childhood. She conveys Yunus Emre's journey of evolution with a fiction that proceeds through his verses. Yunus Emre is the hero who brings together these two novels at a common point and he is also one of the most important representatives of the journey which a person makes to his\her own essence. According to Carl Gustav Jung , (1875-1961) journey to the essence is another expression way of individualism which is transmitted through archetypes. Based on this view of Jung, Joseph Campbell, offers to understand and express the journey and individualism with in the context of the journey's periods which the hero has experienced and he names this process as "the hero's endless journey". The aim of our study is to determine to what extent "Yunus Emre", who is the comman hero of the two novels by two novelists from different cultures , adapts to hero's journey and to identify the differences between the "Yunus Emre" perceptions of the two novelists within the framework of Joseph Campbell's this model. Key words: Nezihe Araz, Jacques Lacarrière, Dertli Dolap, Dünyanın Tozu, Yunus Emre, Hero, journey
EPISTEMOLOGI TAFSĪR QUR`ᾹN KARĪM KARYA MAHMUD YUNUS
No full textThis article explains the thoughts of Mahmud Yunus in studying the epistemology of Tafsīr Qur`ān Karīm which is in Indonesian, complete in 30 chapters, to test its truth or to what extent the interpretation can be justified. According to the author, what is interesting to discuss: first, what are the sources used as references Mahmud Yunus in Tafsīr Qur`ān Karīm, secondly, what is the method of Mahmud Yunus in writing his book and thirdly, what is the validity of Mahmud Yunus's interpretation in Tafsīr Qur`ān Karīm. In order to achieve this purpose, this study uses analysis-based library research methods. The results of this study show: that the sources of interpretation referred to by Mahmud Yunus in Tafsīr Qur`ān Karīm include an-naql and al-aql sources, namely the Qur’an, hadith, qaul companions, qaul tabiin, holy books and opinions of scholars, reasoning, Arabic, scientific discoveries or scientific theories, and reality. However, the use of the al-'aql source is more dominant in its interpretation so that it is classified into the interpretation of bi al-ra'yi. Regarding the validity of his interpretation, Mahmud Yunus adheres to the correspondence theory of truth in which his interpretation of the kauniyah verses can be said to be in accordance with reality and scientific facts. Besides that, he also adheres to a pragmatic theory in which he tries so that the product of his interpretation can be an alternative solution for solving socio-religious problems faced by society
Munāsabah dalam Tafsir Al-Qur’an Al-Karim Karya Mahmud Yunus
Full text linkThis paper reviews the discourse on munāsabah found in the Qur'anic exegesis by Mahmud Yunus. This monumental tafsir sparked discussion due to Mahmud Yunus' bold approach to interpreting the Qur'an. Munāsabah is a study within the Ulumul Qur'an (the sciences of the Qur'an) that holds aesthetic value in the process of revelation since the Qur'an was first revealed. It serves as a historical key to understanding the context of certain verses when they were revealed. This research explores various aspects, including the munāsabah present in Mahmud Yunus' tafsir. This research employs a qualitative method based on library research, combining two sources: the primary source in the form of Tafsir al-Qur'an al-Karim and secondary sources such as journals, blogs, or relevant literature. The results of this study reveal that the author identified elements of munāsabah based on Mahmud Yunus' theoretical framework. The first is munāsabah between one surah and another in the Qur'an (such as between Surah Al-Baqarah: 22 and Surah An-Nur: 43). The second is the munāsabah between the end of one verse and the beginning of the next (such as between the end of Al-Baqarah: 219 and the beginning of Al-Baqarah: 220)
Textual foundation of law of crimes: harmonization between Penal Code and Islamic criminal law
No full textThe law of crimes defines criminal and delinquent behavior and specifies sanctions that are enforced by a threat of punishment. In Malaysia, most of the penal provisions are contained in the Malaysian and Indian Penal Code. The Code declares what acts or omissions are offenses and also provides for their punishment. It specifies the circumstances in which an act or omission will be regarded as an offense.
This includes acts or omissions done intentionally, knowingly, voluntarily, fraudulently, or dishonestly. It classifies offenses such as those affecting the human body (e.g., murder, causing hurt), affecting the property (e.g., theft, robbery), affecting reputation (e.g., defamation, insult), affecting public peace (e.g., unlawful assembly, rioting) and those affecting public health and safety (e.g., adulteration of food). It also determines the nature and quantum of punishment to be given for specific offenses. Besides Malaysian and Indian Penal Code, there are numerous statutes that are either designed to punish specific offenses such as the Dangerous Drug Act 1952, or which seek to regulate specific activities and only punish those who violate the rules (e.g., the Food Act 1983). Some statutes provide for preventive detention of persons without trial in a court of law, and this is to prevent them from engaging in any activity prejudicial to the peace, order, and security.
The main objective of this book is also to deal with the process of harmonization of substantive law between the two legal systems i.e. the Modern Secular Law and Islamic Criminal Law. Thus, this book will undoubtedly greatly assist law students and legal researchers who must study the subject and the lecturers who have to teach the subjects. Legal practitioners will also find this book useful as the author has sought to state the law and looked academically and critically at the Courts’ decisions. The author believes that this book will become a must for those who are interested in the field of Criminal Justice System
Konsep Pendidikan Modern Mahmud Yunus dan Kontribusinya Bagi Lembaga Pendidikan Islam di Indonesia
Full text linkThis research is motivated by the attitude of Muslim ambiguity in facing modernity which its existence is necessity and can not be rejected in any way. The product of modernity has roiled throughout the joints and pulse of human life without any rebellion. Because he is present with a friendly and pragmatic smile, so able to lull and make forget the impacts. The author formulates this research on the concept of modern education Mahmud Yunus and its relevance to modern education now and how its contribution to modern educational institutions in Indonesia. This study aims to get a picture of modern educational thinking Mahmud Yunus and its relevance to the birth of modern educational institutions in Indonesia. This research is library research, where the data obtained through primary data sources and secondary data, either through the source books of Mahmud Yunus figures directly or from reading materials and internet searching and interviews that the author describes by arranging them according to the theme and issues, especially issues related to the modernization of Islamic education in Indonesia. The concept of modern education Mahmud Yunus is a radical renewal of the education system by taking into account the needs and demands of society, without destroying the existing order. So the offer of modernization of education Mahmud Yunus, in the application of its implementation does not get opposition from anyone, both internal and ekster-nal. While his contribution to the birth of modern educational institutions in Indonesia; In the first place, institutional modernization, Mahmud Yunus is among those who pioneered the need to change the teaching system from the individual ones as applied in the pesantren using the sorogan or weton method. Secondly, the modernization in curriculum where Mahmud Yunus was the first to pioneer the existence of an integrated curriculum, a curriculum combining religious knowledge and general science in Islamic educational institutions, especially in developing Arabic teaching. Third, modernization in the field of learning, Mahmud Yunus is recognized by educational experts as a way hacker for the birth of new methods of Islamic education in Indonesia and he made a new teaching method that he introduced with the name al-thariqah al-mubasyarah (direct methode) that teaches various components science of Arabic. From the thought of Mahmud Yunus is found a new concept, namely; "ICT-based Modern Madrasahs" from the elaboration of the modernization concept both from the institutional side, the curriculum, the method of learning and producing a reliable educator in the hope of becoming a new paradigm for the world of Islamic education in the world and Indonesia in particular.Keywords: modern education, islamic education institution, integrated curriculu
Microfinance, commercialisation and ethics
Full text linkThis paper discusses the so-called commercial approach to microfinance under economic and ethical aspects. It first shows how microfinance has developed from a purely welfare-oriented activity to a commercially relevant line of banking business. The background of this stunning success is the – almost universal – adoption of the so-called commercial approach to microfinance in the course of the last decade. As the author argues, this commercial approach is the only sound approach to adopt if one wanted microfinance to have any social and developmental impact, and therefore the wide-spread “moralistic” criticism of the commercial approach, which has again and again been expressed in the 1990s, is ill-placed from an economic and an ethical perspective. However, some recent events in microfinance raise doubts as to whether the commercial approach has not, in a number of cases, gone too far. The evident example for such a development is the Mexican microfinance institution Compartamos, which recently undertook a financially extremely successful IPO. As it seems, some microfinance institutions have by now become so radically commercial that all of those social and development considerations, which have traditionally motivated work in the field of microfinance, seem to have lost their importance. Thus there is a conflict between commercial and developmental aspirations. However, this conflict is not inevitable. The paper concludes by showing that, and how, a microfinance institution can try to combine using the strengths of the capital market and at the same time maintaining its developmental focus and importance
Analisis Konsistensi Mahmud Yunus Tentang Tidak Berhujjah Dengan Hadis Dhaif
Full text linkThe dhaif hadith is part of the lowest quality classification of hadith, because it has narrators who are not tsiqah or even contradicted by more tsiqah narrators. This study aims to analyze the consistency of Mahmud Yunus in not arguing with the dhaif hadith. The method in this research is descriptive-qualitative type in library research. The results of this study, namely Mahmud Yunus was very consistent in his argument that he did not use the dhaif hadith. This is evidenced by the hadiths contained in the discussion of his book and as evidence, the author traces the hadiths related to the based on the hadith of treating with alcohol, menstruating women enter the mosque and dissect corpses. All the hadiths contained in the discussion are of maqbul quality and none of the dhaif hadiths are used as evidence
Efficient prediction of airborne noise propagation in a non-turbulent urban environment using Gaussian beam tracing method
No full textThis paper presents a noise propagation approach based on the Gaussian beam tracing (GBT) method that accounts
for multiple reflections over three-dimensional terrain topology and atmospheric refraction due to horizontal and vertical variability in wind velocity. A semi-empirical formulation is derived to reduce truncation error in the beam
summation for receivers on the terrain surfaces. The reliability of the present GBT approach is assessed with an
acoustic solver based on the finite element method (FEM) solutions of the convected wave equation. The predicted
wavefields with the two methods are compared for different source-receiver geometries, urban settings, and wind
conditions. When the beam summation is performed without the empirical formulation, the maximum difference is
more than 40 dB; it drops below 8 dB with the empirical formulation. In the presence of wind, the direct and reflected
waves can have different ray paths than those in a quiescent atmosphere, which results in less apparent diffraction
patterns. A 17-fold reduction in computation time is achieved compared to the FEM solver. The results suggest that
the present GBT acoustic propagation model can be applied to high-frequency noise propagation in urban environments with acceptable accuracy and better computational efficiency than full-wave solution
La empresa social de Muhammad Yunus, un nuevo paradigma para erradicar la pobreza
No full textSocial business represents a new paradigm to eradicate world poverty, within a market model that respects human dignity. This social innovation is analyzed based on its creator and main promoter, Muhammad Yunus, 2006 Nobel Peace Prize winner. In addition, these ideas are contrasted with those of other authors who have studied the topic of poverty (such as Bornstein, Prahalad Sachs, De Soto). Some of them have adopted the point of view of traditional Economics and have been criticized by Muhammad Yunus for their ideas and methods. Finally, the author reflects on relative poverty and the moral obligation to fight it.La empresa social representa un nuevo paradigma para erradicar la pobreza en el mundo, dentro de un modelo de mercado que respeta la dignidad humana. Se analiza esta innovación social con base en los escritos de su creador y principal promotor, Muhammad Yunus, Premio Nobel de la Paz 2006. Asimismo, se contrastan estas ideas con las de otros autores que han analizado el tema de la pobreza (tales como Bornstein, Prahalad, Sachs, De Soto), algunos de los cuales adoptan el punto de vista de la economía tradicional, cuyas ideas y métodos han sido criticados por Muhammad Yunus. Finalmente, se hace una reflexión sobre la relatividad del concepto de pobreza y la obligación moral de combatirla
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