625 research outputs found
Transkrip temubual: tokoh bola sepak Kg. Tebing Tinggi bersama Encik Muhammad Zamri bin Hassan / Muhammad Arif Affindi and Rhafdan Ismail
Get PDFRhafdan bin Ismail dan Muhammad Arif bin Affindi telah menemubual Encik Muhammad Zamri bin Hasan pada 27 Jun 2015. Temubual ini telah di buat di rumah bapanya beliau iaitu di No1. Jalan Imam Kg. Tebing Tinggi, 85000, Segamat, Johor Darul Takzim. Encik Muhammad Zamri telah dilahirkan pada tahun 7 April 1981 di Hospital Besar Segamat. Beliau merupakan anak yang ke tujuh dari 8 adik beradik dan beliau kini sudah berkahwin dan mempunyai 3 orang anak. Beliau telah mendapat pendidikan awal di Sekolah Kebangsaan Tebing Tinggi dan melanjutkan sekolah menengah tingkatan 1 hingga 3 di Sekolah Menengah Jementah dan berpindah pula ke Sekolah Menengah Gemerih untuk tingkatan 4 dan 5. Sejak di bangku sekolah rendah lagi beliau telah menceburi bidang sukan bola sepak ketika berumur 8 tahun lagi. Sejak dari itu beliau mula bergiat aktif pula di sekolah menengah pula dengan mewakili sukan bola sepak wakil sekolahnya dan setelah tamat SPM pada usia 19 tahun beliau mewakili Johor untuk kejohanan sukan Sukma di Pulau Pinang pada tahun 2000. Pelbagai rintangan dan pengalaman yang dialami oleh Encik Muhammad Zamri di sepanjang menceburi sukan bola sepak Tidak sedikit pun minat beliau di dalam bidang bola sepak dibantah oleh ibu dan bapanya, malah disokong penuh minatnya itu. Beliau merupakan inspirasi anak muda di Kg. Tebing Tinggi yang berminat bermain sukan bola sepak, keberadaannya di Kg Tebing Tinggi mendapat sambutan kerana kehebatannya bermain bola sepak lebih-lebih lagi setelah beliau telah mendapat pingat kasut emas kerana menjadi penjaring gol terbanyak untuk Liga Perdana pada tahun 2010
Analisis Pemikiran Hermeneutika Muhammad Syuhudi Ismail
No full textHermeneutics is on of the instrument to understanding text. The characters have their own hermeneutic characteristics in understanding tehe text, one of the Muslim Figures who contributes thoughts to the understanding of the tex is Syuhudi Ismail. He offers an understanding of hadith texts, textual Anda contextual. Then, How is Syuhudi Ismail’s hermeneutic concept. How is the understanding of the textual and contextual hadith of Syuhudi Ismail. This study uses the library research method, with a qualitative approach. Syuhudi Ismail offers a textual and contextual understanding of hadith. What textual understanding is in the text. Contextual understanding of what is happening in the field in understanding meaning. The history of the emergence of hadith and linguistic of hadith is the understanding of the text or hermeneutic of Syuhudi Ismail
Developing the design framework of Islamic student housing architecture in Indonesia / Muhammad Ismail Hasan
No full textThis study aims to reveal the Islamic value of Islamic Student Housing (ISH) in Semarang, Indonesia. This study investigates how Islamic university students dwelling in student housing conduct their daily activities. The goal is to develop a design framework for creating ISH design that include Islamic values. This study utilized constructivism grounded theory with a FGD and observation method. The collected data is then visualized to create a spatial representation of space use. According to the findings of this study, three factors must be considered while creating user-based ISH: privacy, sociability and orientation. These three aspects allow for an ISH design that prioritizes typology while putting the user first. Furthermore, the study's findings point to the presence of an ISH spatial planning system that takes into account both external and internal relationships. Spatial configurations that considering the interaction between space and interior have the potential to create an ISH space system based on Islamic values
Exploring an Islamic student housing framework in Semarang, Indonesia / Muhammad Ismail Hasan
No full textThis study aims to reveal the Islamic value of Islamic Student Housing (ISH) in Semarang, Indonesia. This study investigates how Islamic university students dwelling in student housing conduct their daily activities. The goal is to develop a design framework for creating ISH design that include Islamic values. This study utilized constructivism grounded theory with a FGD and observation method. The collected data is then visualized to create a spatial representation of space use. According to the findings of this study, three factors must be considered while creating user-based ISH: privacy, sociability and orientation. These three aspects allow for an ISH design that prioritizes typology while putting the user first. Furthermore, the study's findings point to the presence of an ISH spatial planning system that takes into account both external and internal relationships. Spatial configurations that considering the interaction between space and interior have the potential to create an ISH space system based on Islamic values
ABU HASAN KRUENG KALEE: THE CHARISMATIC ULAMA OF ACEH
No full textAbu Hasan Krueng Kalee is one of Aceh's charismatic scholars who teaches religious knowledge and other sciences. Abu Hasan Krueng Kalee has an important role in the sustainability of education, politics, and religion in Aceh. The research location that the author examined was Siem Village, Darussalam Sub-District. In this study, the authors used historical research methods, namely investigations that apply scientific solutions to the historical perspective of a problem with the steps of data collection, source criticism, interpretation, and writing method. The author draws a number of conclusions concerning Teungku Hasan bin Teungku Muhammad Hanafiyyah bin Teungku Shaykh 'Abbas bin Teungku Muhammad Fadhil based on the findings of the investigation. Muhammad Hasan was given the first name when he was born on 13 Rajab 1303 H, which corresponds to 18 April 1886 AD, in Gampong Langgoe Meunasah Keutumbu Village, Sangeue, Pidie. Teungku Haji Muhammad Hanafiyah bin Teungku Sheikh Abbas, often known as Teungku Chik Krueng Kalee One or Teungku Haji Muda Krueng Kalee, is the father of Abu Hasan Krueng Kalee. Nya'Ti Hafsah bint Teungku Ismail, the mother of Abu Hasan Krueng Kalee, was of Arab ancestry and migrated through Pase. Teungku Syekh Abdul Wahab and Asiah, two brothers of Abu Hasan Krueng Kalee.. Abu Hasan Krueng Kalee's contributions to religion and the country have been made in the areas of politics, education, and religion. Additionally, works of Abu Hasan Krueng Kalee might be used to instruct students. The writings include “Risalah Latifah Fi Adabi’z_Zikry” as well as “Jawahiru’I-‘ulum Fi kasyfi’I-ma’lum, An’amatu’I-fa-idatu fi isti’mali qa’odati’r-rabitat, Siraju’s-Salikin’ala minhaju’I-‘abidin
Evaluation on Innovations of The Prophet Muhammad Used in Ruhü’l-Mathnaw? of Ismail Hakkı Bursaw?
No full textİsmail Hakkı Bursevî (1652–1725), devrinin önemli mutasavvıflarından olduğu gibi aynı zamanda yaklaşık yüz otuzu aşkın eseriyle, öldükten sonra da etkisini sürdürmüş velut bir müelliftir. Onun önemli eserleri arasında sayılan Rûhü’l-Mesnevî, Mevlâna’nın meşhur Mesnevî’sinin birinci cildinin ilk 748 beytine yapılmış şerhtir. Bursevî, Mesnevî’yi şerh ederken, diğer eserlerinde de olduğu gibi hadislerden çokça istifade etmiştir. Mutasavvıfların kullandığı hadisler tarih boyunca tartışma konusu olmuş, hadis âlimlerinin bir kısmı tarafından şiddetle tenkit edilmiştir. Eserlerinde sufîlerin rağbet ve itibar ettiği hadisleri kullanmaktan çekinmeyen Bursevî de bu tenkitlerden nasibini almıştır. Bu yazıda, onun hadis eğitimi ve şerh esnasında kullandığı hadisler, kaynaklarıyla birlikte sıralanarak, araştırmacıların istifadelerine sunulmaya çalışılacaktır.Ismail Hakkı Bursaw? (1652–1725), as being an important sufi of his period, at the same time, was a productive author, with more than approximately hundred and thirty works and carried his influence even after his death. Ruhü’l-Mathnaw?, which is respected as one of his main works is commentary to Mawl?n?’s well known Mathnaw?’s first 748 couplets in Volume 1. Bursaw?, while commenting Mathnaw?, abunduntly used, like he did in his other works, the innovations of Prophet Muhammad. Innovations of Prophet Muhammad used by Sufis have been the subject of argument throughout the history and violently critisized by some of the scientists of Islamic Theology. Bursaw?, who did not hesitate to use the Innovations of Prophet Muhammad, which are approwed and respected by Sufis, had his share of this critisizm. In this article, his education and uses of the innovations of Prophed Muhammad in his commentaries, will be listed with their sources and presented to the benefit of the researchers
The application of semantics to the translation of pre-Islamic poetry: with special reference to the 'Mu'allaqa' of Imru al-Qays
No full textThis thesis, to the best of our knowledge, is the first attempt to
apply semantics to the translation of pre-Islamic poetry. But this is a
thorny path. This poetry is some of the most ambiguous, confusing,
disorganized and perfunctorily investigated in the whole of Arabic
literature. The Mucallaga of Imru'al-Qays, our subject of study, the
crowning achievement of this poetry, is in an even worse case. The
principal problem which confronts the researcher as well as the
translator is the usual one of how best to bridge the cultural gulf of
both time and place, to set this Mucallaga in its cultural context so
as to understand its theme, and achieve the same communicative effect
of the text in translation. Commentaries and lexicons are of. little
help here, because their main interest is the denotation of single
words of this Mucallaga rather than in its organic unity. The setting
of this Mucallaga in its Semitic literary context would cast some light
on its essential theme and hence open new horizons for further comprehensive
research in this field. This is the task we embarked upon in
Chapter 1.
Confronted with fifteen main commentaries, and two English translations
of this Mucallaga, we have resorted to the current semantic
theories in the hope that in one of them we would find a happy solution
to the problem of translating these commentaries, or at'least help in
organizing them systematically. Much to our dismay, however, the bulky
literature on this subject bequeathed to us a welter of controversial
theories, perhaps because semantics is quite a new branch of linguistics.
These contradictory theories have been presented to demonstrate the
difficulty of adopting any one particular semantic theory. Nonetheless,
certain structural semantic relationships have been found to be of
highly significant application.
This, and particularly the structural semantic-relationships as
well as their employment throughout this thesis have been discussed in
Chapter II.
A theory of translation necessarily overlaps with a theory of
semantics. Chapter II made it clear that the help we might have
expected from semantics is but a pipe-dream. Instead of bemoaning,
philological, linguistic and socio-linguistic approaches to the theory
and practice of translation have been suggested. In Chapter III these
approaches have been demonstrated and applied to the translations of
(J. ) and (A. ) who, owing to the ambiguity of the text, have resorted to
the commentaries - appendices of which have been attached.
It has been concluded that the full translation of this Mucallaqa
is almost impossible because of the myriad phonological, semantic and
cultural problems. However, it has been argued that the development of
a more comprehensive semantic theory upon which an eclectic theory of
translation could depend, and a more profound and accurate investigation
of the essential theme of this Mucallaga would get rid of a lot of the
problems of research and translation
Qur'anic narrative and Isra'iliyyat in Western scholarship and in classical exegesis
Get PDFThe main subject of this thesis is twofold. On the one hand it analyses how the Qur'an presents stories, on the other hand it examines the classical Muslim commentators' response to the Qur'anic narration.
In part one we remark that the theory that the Qur'an borrowed extensively from the Bible has clouded the vision of many Western scholars. They explained the Qur'anic narratives in accordance with their preconceptions; only a few emancipated themselves from this prejudice, but some of these scholars were sensitive to the literary qualities of the Qur'anic narrative. Adopting their general approach to the Qur'anic narrative we analyse the Qur'anic narrative of the 'golden calf' episode. Here we invite the reader to step into the textual world of the Qur'an in order to appreciate its otherness. At the same time we try to show the internal coherence among the verses (and also among the surahs) to remove the assumption of the incoherence of the Qur'an which has veiled much of its literary excellence from view. In addition, this study gives us an opportunity to appreciate one of the most neglected aspects of the Qur'anic narratives, namely the relationship between the oral recitation and the written characters of the Qur'an. The written text lacks the contextual richness provided by the oral dimension for it cannot convey intonation, emphasis, and so on, but the transcription of the spoken word displays the relationship of sound and meaning within
the surahs or verses together with special emphasis upon phonological effects.
The first chapter of part two is designed to provide a general overview of the notion of isrä'iliyyät, taking into account the opinions held by both Muslim and non-
Muslim authorities. We raise two important questions regarding this technical term
When did the technical term isra'iliyyät come into general use?
Who first used it critically?
To answer these questions we analyse the commentaries of eight exegetes together with some qisas works on the 'golden calf and 'heavenly table' episodes. It is clear
that, in contrast to the view held by many Muslim and non-Muslim scholars, the technical usage of this term is a late development. Another important conclusion derived from our analysis of classical exegesis is that the commentators who use this term themselves depend on isra'iliyyät in several respects. In other words, their theory,is not in agreement with their practice. Furthermore, there are commentators who do not use the term isra'iliyyät and consistently seek to distance themselves from these reports. They also try to minimise the amount of these reports in their tafsir. According to this research, Ibn Atiyya was the first to pay more attention to the implausibility of this type of report, two centuries before Ibn Kathir's critical exegesis
مولانا حسن جان کی دینی وسماجی خدمات کا تحقیقی جائزہ: Research review of Maulana Hasan Jan's Religious and social services
No full textOne of the main goals of human life is to convey the commands of the Qur'an and Hadith to others. The steadfastness and patience with which the Prophet ﷺ preached the religion of Islam is a clear proof that it is one of the duties of the world. The most important duty is the preaching of the laws of Shariah. To fulfill this important duty of calling and preaching, Allah Almighty sent prophets, Hazrat Muhammad (SAW) was the last prophet among these prophets, after him (SAW) this responsibility was placed on the ummah, which the scholars in every age performed well. The Khyber Pakhtunkhwa province of Pakistan is the most populous region of the Kingdom of God in learning Sharia rules and conveying them to others. The scholars here took an active part in spreading the religion of Islam. One of them is the name of Maulana Hasan, may Allah have mercy on him, a great muhaddith of the twentieth century. He belonged to Charsadda district of Khyber Pakhtunkhwa province. His father name was Hazrat Maulana Ali Akbar Jan. He was born on January 3, 1938. He belonged to a scholarly family, read early books from his uncle Maulana Hafiz Hakeem Muhammad Ismail and then got regular admission in Darul Uloom Atmanzai and then went to Jamia Ashrafia Lahore to study Hadith. Maulana Hasan Jan received his PHD degree in Islamic Law from Jamia Islamia Madina munwara, where he benefited from the distinguished teachers of the Islamic world. After Tehsil-e-Ilm he started teaching and spent more than fourty years on Musnad Hadith, and teach various books, especially Hadith books, in Darul Uloom Atmanzai Charsadda, Darul Uloom Haqqania Akora Khattak Nowshera and Jamia Imdad Uloom Peshawar. He was a social activist, a successful teacher, a most accomplished writer and a political leader as well as an excellent orator, whose speech would have attracted people from far and wide. In recognition of his services, after his martyrdom, the government of Pakistan awarded him the Star of Shujaat. He was martyred on September 15, 2007. In the aforementioned research paper, after his introduction, his religious and social services have been discussed. May Allah make all his services popular in His Presence
The role of the accused in English and Islamic criminal justice
Get PDFThis 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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