22,288 research outputs found
Experimental techniques for deflection and radiation studies with bent crystals
No full textWhat happens when a high energy charged particle crosses an amorphous material? It loses energy by ionization and its trajectory is affected by the multiple Coulomb scattering, being these phenomena originated by uncorrelated collisions with the atoms. If the atoms of the target were distributed according to an ordered scheme, the uncorrelated collisions would turn into a coherent interaction with the whole atomic structure. This is the case of an aligned crystal that, depending on the orientation, is seen as a set of atomic planes or strings by the impinging particles. Planes and strings produce potential wells able to confine the charged particles in a transversal region of the crystal, in the so called channeling condition, so that, bending the crystal, particles are forced to follow the curvature, being deflected. This simple and powerful idea, dating 1979, is at the basis of many theoretical and experimental studies that have proven bent crystals effectiveness, described their possible applications and optimized the deflection performances. This thesis is a bridge across two complementary fields, that is the experimental techniques applied in the crystal study and the description of the observed phenomena from the phenomenological point of view as well as from the microscopic theoretical one, resulting in a complete overview on the bent crystal physics
PEMIKIRAN SAID HAMID HASAN DALAM BIDANG PENGEMBANGAN KURIKULUM DI INDONESIA
No full textDua cakupan kajian dalam studi kurikulum yaitu pengembangan kurikulum dan studi terkait kurikulum. Belum banyak dilakukan mengenai studi kurikulum terutama pemikiran tokoh kurikulum di Indonesia. Dalam penelitian ini, mengangkat mengenai pemikiran Said Hamid Hasan sebagai guru besar di bidang pengembangan kurikulum dan pendidikan sejarah yang juga merupakan ketua pelaksana kurikulum 2013. Salahsatu alasannya karena keunikan kurikulum 2013 yang memiliki desain yang lain dari kurikulum sebelumnya. Selain itu, kurikulum 2013 diklaim merupakan kurikulum yang dibuat khusus untuk Indonesia. Sehingga pengembangan ide kurikulum tidak terlepas dari pembuat kurikulum itu sendiri. Tujuan penelitian ini adalah untuk mengetahui berbagai pemikiran Said hamid Hasan dalam bidang pengembangan Kurikulum, khususnya dalam pengembangan kurikulum 2013. Penelitian ini dilaksanakan untuk sarana dokumentasi pemikiran ahli kurikulum Indonesia terutama yang berkaitan dengan pembuatan kurikulum di Indonesia. Metode penelitian yang digunakan digunakan dalam penelitian ini menggunakan pendekatan kualitatif dengan metode naratif biografi. Penelitian ini membahas mengenai biografi intelektual S. Hamid Hasan. Ada beberapa konsep dari dasar pemikiran S. Hamid Hasan yang mempengaruhi bagaimana cara ia memandang kurikulum di antaranya adalah basis budaya, politik, dan pola sejarah. Posisi S. Hamid Hasan dalam pengembangan kurikulum di Indonesia cenderung cukup moderat mengawinkan antara hasil kurikulum yang sifatnya tradisional dan understanding curriculum
Pendidikan akhlak Hasan Al Banna dan Said Nursi dalam pengembangan model pendidikan Agama Islam
No full textSepanjang sejarah umat manusia masalah akhlak selalu menjadi pokok persoalan. Karena pada dasarnya, pembicaraan tentang akhlak selalu berhubungan dengan persoalan perilaku manusia dan menjadi permasalahan utama manusia terutama dalam rangka pembentukan peradaban. Banyak tokoh Islam yang telah memberikan pemikirannya dalam pendidikan akhlak. Pada akhir masa usia Khilafah Usmaniyah yang berpusat di Konstantinopel atau pada masa ini terkenal dengan nama resmi Istanbul, lahirlah dua tokoh besar yang hidup satu zaman dan aktif dalam pembinaan akhlak masyarakat yaitu Hasan al-Banna Said Nursi.
Sehubungan dengan hal di atas maka penulis ingin mengetahui konsep pendidikan akhlak kedua tokoh tersebut dalam pengembangan model Pendidikan Agama Islam di sekolah. Adapun rumusan masalahnya sebagai berikut, 1. Bagaimana konsep pendidikan akhlak menurut Hasan al Banna dan Said Nursi?; 2. Bagaimana keistimewaan pemikiran Hasan al Banna dan Said Nursi tentang pendidikan akhlak? ; 3.Bagaimana pemikiran Hasan al Banna dan Said Nursi tersebut dalam pengembangan model Pendidikan Agama Islam saat ini?
Penelitian ini dilakukan dengan menggunakan metode kualitatif Bentuk penelitian ini adalah berupa kajian pustaka (library research). Kajian ini berusaha mengungkapkan pendidikan akhlak menurut Hasan al-Banna dan Said Nursi melalui sumber data yang relevan dengan kebutuhan, baik buku-buku teks, jurnal, atau majalah-majalah ilmiah dan hasil-hasil penelitian. Salah satu kesimpulan dari penelitian ini adalah keistimewaan konsep pendidikan akhlak Hasan al Banna yang berorientasi pada pengembangan seluruh potensi yang ada pada diri manusia, sebab Islam sangat menaruh perhatian penciptaan manusia yang utuh, baik dari segi jasmani dan rohani. Di antara hal yang paling diutamakan oleh Hasan al Banna dari akhlak untuk ditanamkan dalam jiwa pengikutnya adalah sabar, tabah, cita-cita, dan pengorbanan. Sedangkan keistimewaan konsep pendidikan akhlak yang ditawarkan oleh Said Nursi terlihat lebih condong pada aspek kesempurnaan jiwa manusia. Sehingga jika dilihat dari aspek-aspek akhlak kepada Allah, maka hal utama yang bisa dilihat dari seseorang yang berakhlak baik menurut Said Nursi adalah dengan selalu menjaga keimanan, ibadah, bersyukur, berdzikir, dan berdoa
Said Nursi's ideal for human society : moral and social reform in the Risale-i Nur
No full textEThOS - Electronic Theses Online ServiceGBUnited Kingdo
Hasan Hilmi Edirnevi’s Divan and his Divan’s verse quotes
No full textXIX. yüzyıl şairlerinden Hasan Hilmî Edirnevî’nin Divan’ında naʻt türünde 343 şiir vardır. Şair, “Divanı’nda” birkaç şiir haricinde redif olarak “yâ Resûla’llâh”, vezin olarak da “mefâʻîlün / mefâʻîlün / mefâʻîlün / mefâʻîlün” kalıbını kullanmıştır. Divanı’ndaki şiirlerden hareketle onun şekilden ziyade manaya önem verdiği söylenebilir. Ayrıca şiirlerinde tasavvufla ilgili terimlere sıkça yer veren Hasan Hilmî Edirnevî’de tasavvufun -özellikle Nakşibendî tarikatının- etkisi olduğu görülmektedir. Klasik Türk edebiyatının beslendiği temel kaynaklardan biri Kur’ân-ı Kerîm’dir. Hasan Hilmî Edirnevî, eserini kaleme alırken ayetlerden iktibaslar yapma yoluyla bu kaynaktan çokça istifade etmiştir. Ayetler, lafzen, manen ve telmih yoluyla iktibas edilmiştir. Şair, ayet iktibaslarını söylemek istediği konuya uygun olarak seçmiş, bu yöntemle şiirlerindeki manayı kuvvetlendirmek istemiştir. Bu çalışma, iki bölümden oluşmaktadır: Birinci bölümde Hasan Hilmî Edirnevî’nin Divan’ı tanıtılacak, ikinci bölümde ise şiirlerdeki ayet iktibasları ile bunların beyitlerde kullanımına örnekler verilecektir. Böylece ayet iktibaslarının şairin düşünce dünyasında nasıl şekil bulduğu ortaya konulmaya çalışılacaktır.There are 343 poems which are kind of naʻt in Divan of Hasan Hilmi Edirnevi who ise one of XIX. century poets. The poet as a redif other than a few poems in Divan has used “yâ Resûla’llâh” as a redif on his Divan, except a few poems, as a vezin “mefâʻîlün / mefâʻîlün / mefâʻîlün / mefâʻîlün” too. It can be said that the poetry of his Divan gives importance meaning rather than form. It is also seen that the strong influence of mysticism in Hasan Hilmî Edirnevî, which often includes the terms related to mysticism in his poems, is particularly the influence of the Naqshbandi sect. One of the sources of Islamic culture nurtured by classical Turkish literature is the Qur'an. Hasan Hilmî Edirnevî frequently took advantage of this source by making quotes from verses while keeping his work. The verses have been quoted through literal, semantic and reference. The poet has selected the quotations of the verses in accordance with the subject he wants to say, and intends to strengthen meaning in his poetry by this method. This study consists of two parts: In the first part, Divan, which is written by Hasan Hilmî Edirnevî, will be introduced, in the second part, there will be given examples of literary quotations in this work and examples of their use in couplets. Thus, it will be tried to show how the quotations of verses are shaped in the poet's world of thought
JUHŪD AL-ASYĀ’IRAH AL-MUĀSRĪN FĪ AL-TAQRĪB BAYN AL-AFKĀR AL-SUNNIYYAH: AL-SYAIKH HASAN AL-SYĀFI’Ī NAMŪŻAJAN
No full textThe article aims to describe Hasan al-Shafi’i’s view of uniting Sunnis theologically as an applied model. Through historical-philosophical analysis, this article found that Hasan al-Shafi’i viewed the need to unite Sunni viewpoints in the contemporary era. With his background in communication with the Islamic world and the West, Hasan al-Shafi’i confirmed the importance of understanding I’tidāl from al-Asy’ari theology. This theology rests on the spirit of harmony and tolerance, assuming that diversity is fairness and that plural life is the foundation of life that must be maintained. This view implies the restoration of theological relations between Sunni groups. Such a converged approach can serve as a model that is methodologically expected to enhance rapprochement on and off the Sunni spectru
Report on Mosque and Madrasa of Sultan Hasan with Hamed Said (Part One)
No full textفي هذا التقرير، تقدم إيمان رافع عرضًا عن زيارتها لمسجد ومدرسة السلطان حسن بن قلاوون مع الفنان حامد سعيد. (الجزء الأول)In this report, Iman Rafi sheds light on her visit to the Mosque and Madrasa of Sultan Hasan ibn Qalawun with the artist Hamed Said. (Part One
Report on Mosque and Madrasa of Sultan Hasan with Hamed Said (Part Two)
No full textفي هذا التقرير، تقدم إيمان رافع عرضًا عن زيارتها لمسجد ومدرسة السلطان حسن بن قلاوون مع الفنان حامد سعيد. (الجزء الثاني)In this report, Iman Rafi highlights her visit to Sultan Hasan ibn Qalawun's Mosque and Madrasa with the artist Hamed Said. (Part Two
Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said
No full textThis thesis examines the impact of Edward Said's influential work Orientalism and its legacy in respect of contemporary reading and writing across cultures. It also questions the legitimacy of Said's retrospective stereotyping of early examples of cross-cultural representation in literature as uncompromisingly 'orientalist'.
It is well known that the release of Edward Said's Orientalism in 1978 was responsible for the rise of a range of cultural and critical theories from multiculturalism to postcolonialism. It was a study that not only polarized critics and forced scholars to re-examine orientalist archives, but persuaded creative writers to re-think their ethnographic positions when it came to the literary representations of cultures other than their own. Without detracting from the enormous impact of Said, this thesis isolates gaps and silences in Said that need correcting. Furthermore, there is an element of intransigence, an uncompromising refusal to fine-tune what is essentially a binary discourse of the West and its other in Said's work, that encourages the continued interrogation of power relations but which, because of its very boldness, paradoxically disallows the extent to which the conflict of cultures indeed produced new, hybrid social and cultural formations.
In an attempt to challenge the severity of Said's claim that 'every European, in what he could say about the Orient, was consequently a racist, an imperialist, and almost totally ethnocentric', the thesis examines a number of different discursive contexts in which such a presumption is challenged. Thus while the second chapter discusses the 'traditional' profession-based orientalism of nineteenth-century E. G. Browne, the third considers the anti-imperialism of colonial administrator Leonard Woolf. The fourth chapter provides a reflection on the difficulties of diasporic 'orientalism' through the works of Michael Ondaatje while chapter five demonstrates the effects of the dialogism used by Amitav Ghosh as a defence against 'orientalism'. The thesis concludes with an examination of contemporary writing by Andrea Levy that appositely illustrates the legacy of Said's influence.
While the restrictive parameters of Said's work make it difficult to mount a thorough-going critique of Said, this thesis shows that, indeed, it is within the restraints of these parameters and in the very discourse that Said employs that he traps himself. This study claims that even Said is susceptible to 'orientalist' criticism in that he is as much an 'orientalist' as those at whom he directs his polemic
Report on Mosque and Madrasa of Sultan Hasan with Hamed Said (Part Three)
No full textفي هذا التقرير، تقدم إيمان رافع عرضًا عن زيارتها لمسجد ومدرسة السلطان حسن بن قلاوون مع الفنان حامد سعيد. (الجزء الثالث)In this report, Iman Rafi sheds light on her visit to the Mosque and Madrasa of Sultan Hasan ibn Qalawun with the artist Hamed Said. (Part Three
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