398 research outputs found
USLUB 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
Vernakularisasi surat Yasin dalam Tafsir Basa Jawi karya Bakri Syahid
No full textABSTRAK
Penelitian skripsi ini membahas mengenai pengalihan bahasa terhadap ayat-ayat Al-Qur’an yang dialihkan ke bahasa Indonesia di dalam kitab Tafsir Al-Huda dengan memasukkan budaya Jawa yang difokuskan pada terjemah surat Yasin.
Fokus pembahasan pada penelitian ini berkaitan dengan tiga hal: pertama, bagaimana vernakularisasi dalam kitab Tafsir Al-Huda terhadap analisis terjemah surat Yasin. kedua, bagaimana korelasi pengelompokkan ayat berdasarkan tema surat Yasin dalam kitab Tafsir Al-Huda. ketiga, bagaimana implikasi teori yang diusung Anthony Johns dalam Tafsir Al-Huda terhadap penggunaan bahasa Jawa. Termasuk jenis penelitian kualitatif dengan memfokuskan pada penjelasan deskriptif dan interpretasi terhadap kultural budaya Jawa terhadap kitab Tafsir Al-Huda dengan menggunakan analisis penerjemahan surat Yasin. Data diperoleh dengan melakukan studi pustaka berupa kitab Tafsir Al-Huda 30 juz dan buku karya Imam Muhsin serta skripsi atau jurnal yang diperoleh dari situs online. Peneliti hanya melakukan observasi langsung terhadap kitab tafsir Al-Huda tanpa melakukan sesi wawancara pengarang.
Tujuan utama penulis dalam tafsiran Bakri Syahid adalah untuk mempertahankan unggah-ungguh basa Jawa saat menafsirkan karyanya, khususnya dalam berkomunikasi. Selanjutnya, hasil penelitian pada skripsi adalah: Pertama, adanya proses teori vernakularisasi yang diterapkan di dalam kitab Tafsir Al-Huda dengan menghasilkan analisis terjemahan kata-kata dalam surat Yasin yang disesuaikan dengan kebudayaan Jawa. Analisis ini didasarkan pada teori vernakularisasi, seperti kata Ngarsa Ndalem Pangeran, ingsun, sira, maido, wus nitahake, dan disowanake. Kedua, mengelompokkan tema ayat-ayat pada surat Yasin yang memiliki korelasi baik antar ayat maupun sesama tema dengan menjelaskan isi yang terkandung di dalamnya yang mana dalam kitab tafsir Al-Huda menambahkan beberapa catatan yg disampaikan pengarang. Ketiga, setelah vernakularisasi selesai dilakukan, muncul pengaruh yang ditimbulkan adanya penggunaan teori terhadap penggunaan bahasa Jawa. Dengan demikian, penelitian penulis menunjukkan bahwa membicarakan Al-Qur’an dengan menggunakan bahasa lokal (Jawa) memiliki pengaruh signifikan terhadap kemampuan masyarakat Jawa untuk memahami apa yang terkandung di dalam Al-Qur’an serta mempertahankan sisi budaya Jawa dalam kitab Bakri Syahid.
ABSTRACT
This thesis research discusses the language transfer of Al-Qur'an verses which are transferred to Indonesian in the book Tafsir Al-Huda by including Javanese culture which focuses on the translation of the Yasin letter.
The focus of discussion in this research is related to three things: first, how vernacularization in the book Tafsir Al-Huda is related to the analysis of the translation of the Yasin letter. second, how is the correlation between the grouping of verses based on the theme of the Yasin letter in the Tafsir Al-Huda book. third, what are the implications of the theory proposed by Anthony Johns in Tafsir Al-Huda for the use of the Javanese language. This type of qualitative research focuses on descriptive explanations and interpretations of Javanese culture regarding the book Tafsir Al-Huda using analysis of the translation of the Yasin letter. Data was obtained by conducting a literature study in the form of the book Tafsir Al-Huda 30 juz and books by Imam Muhsin as well as theses or journals obtained from online sites. The researcher only made direct observations of the Al-Huda commentary book without conducting an author interview session.
The author's main goal in his commentary on Bakri Syahid is to maintain the Javanese language when interpreting his work, both orally and in writing. Furthermore, the results of the research in this thesis are: First, it shows the process of vernacularization theory which is applied in the book Tafsir Al-Huda by producing an analysis of the translation of the words in the Yasin letter which are adapted to Javanese culture. This analysis is based on the theory of vernacularization, such as the words Ngarsa Ndalem Pangeran, ingsun, sira, maido, wus nitahake, and disowanake. Second, grouping the themes of the verses in Yasin's letter which have a good correlation between verses and themes by explaining the content contained therein, to which the Al-Huda commentary book adds several notes conveyed by the author. Third, after vernacularization was completed, the influence that the use of theory had on the use of the Javanese language emerged. Thus, the author's research shows that discussing the Koran using the local language (Javanese) has a significant influence on the ability of Javanese people to understand what is contained in it. However, the differences from the Al-Huda book always involve the practice of Javanese exegesis and translation of Al-Qur'an verses and footnote models that are not found in other tafsir books. Likewise with the unique characteristics of the expression of the Javanese language.
ملخص البحث
يناقش هذا البحث النقل اللغوي للآيات القرآنية المنقولة إلى الإندونيسية في كتاب تفسير الهدى من خلال تضمين الثقافة الجاوية التي تركز على ترجمة حرف ياسين.
ويتعلق محور البحث في هذا البحث بثلاثة أمور: الأول: مدى ارتباط العامية في كتاب تفسير الهدى بتحليل ترجمة حرف ياسين. والثاني: كيف يتم الارتباط بين تجميع الآيات على أساس موضوع حرف ياسين في كتاب تفسير الهدى؟ ثالثاً، ما هي مضامين النظرية التي طرحها أنتوني جونز في تفسير الهدى لاستخدام اللغة الجاوية. يركز هذا النوع من البحث النوعي على التفسيرات والتفسيرات الوصفية للثقافة الجاوية فيما يتعلق بكتاب تفسير الهدى باستخدام تحليل ترجمة حرف ياسين. تم الحصول على البيانات من خلال إجراء دراسة الأدبيات في شكل كتاب تفسير الهدى 30 جزءًا وكتب الإمام محسن بالإضافة إلى الأطروحات أو المجلات التي تم الحصول عليها من المواقع الإلكترونية. واكتفى الباحث بالملاحظة المباشرة لكتاب الهدى دون إجراء جلسة مقابلة مع المؤلف.
الهدف الرئيسي للمؤلف في تعليقه على بكري صياد هو الحفاظ على اللغة الجاوية عند تفسير أعماله، شفهيًا وكتابيًا. علاوة على ذلك فإن نتائج البحث في هذه الرسالة هي: أولاً، إظهار عملية نظرية العامية المطبقة في كتاب تفسير الهدى من خلال إنتاج تحليل لترجمة الكلمات في حرف ياسين المقتبسة من اللغة الجاوية. ثقافة. يعتمد هذا التحليل على نظرية اللهجة العامية، مثل كلمات نغارسا نداليم بانجيران، وإنغسون، وسيرا، ومايدو، ووس نيتاهاك، وديسواناكي. ثانياً: تجميع موضوعات الآيات في رسالة ياسين التي فيها ترابط جيد بين الآيات والموضوعات من خلال توضيح مضمونها، ويضيف إليها كتاب شرح الهدى عدة ملاحظات نقلها المؤلف. ثالثًا، بعد الانتهاء من استخدام اللغة العامية، ظهر تأثير استخدام النظرية على استخدام اللغة الجاوية. وهكذا يظهر بحث المؤلف أن مناقشة القرآن باستخدام اللغة المحلية (اللغة الجاوية) لها تأثير كبير على قدرة الشعب الجاوي على فهم ما ورد فيه. ومع ذلك، فإن الاختلافات عن كتاب الهدى تنطوي دائمًا على ممارسة التفسير الجاوي وترجمة آيات القرآن الكريم ونماذج الحواشي التي لا توجد في كتب التفسير الأخرى. وبالمثل مع الخصائص الفريدة للتعبير عن اللغة الجاوي
Quantitative differentiation of breast lesions at 3T diffusion-weighted imaging (DWI) using the ratio of distributed diffusion coefficient (DDC)
No full textPurposeTo investigate the accuracy of diffusion coefficients and diffusion coefficient ratios of breast lesions and of glandular breast tissue from mono- and stretched-exponential models for quantitative diagnosis in diffusion-weighted magnetic resonance imaging (MRI). Materials and MethodsWe analyzed pathologically confirmed 170 lesions (85 benign and 85 malignant) imaged using a 3.0T MR scanner. Small regions of interest (ROIs) focusing on the highest signal intensity for lesions and also for glandular tissue of contralateral breast were obtained. Apparent diffusion coefficient (ADC) and distributed diffusion coefficient (DDC) were estimated by performing nonlinear fittings using mono- and stretched-exponential models, respectively. Coefficient ratios were calculated by dividing the lesion coefficient by the glandular tissue coefficient. ResultsA stretched exponential model provides significantly better fits then the monoexponential model (P < 0.001): 65% of the better fits for glandular tissue and 71% of the better fits for lesion. High correlation was found in diffusion coefficients (0.99-0.81 and coefficient ratios (0.94) between the models. The highest diagnostic accuracy was found by the DDC ratio (area under the curve [AUC] = 0.93) when compared with lesion DDC, ADC ratio, and lesion ADC (AUC = 0.91, 0.90, 0.90) but with no statistically significant difference (P > 0.05). At optimal thresholds, the DDC ratio achieves 93% sensitivity, 80% specificity, and 87% overall diagnostic accuracy, while ADC ratio leads to 89% sensitivity, 78% specificity, and 83% overall diagnostic accuracy. ConclusionThe stretched exponential model fits better with signal intensity measurements from both lesion and glandular tissue ROIs. Although the DDC ratio estimated by using the model shows a higher diagnostic accuracy than the ADC ratio, lesion DDC, and ADC, it is not statistically significant. J. Magn. Reson. Imaging 2016;44:1633-1641
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