21,467 research outputs found
فتاواى رضا (MS 95); جمل الاحكام (MS 96); فوائد الضيائيه [ فرائض السراجيه ترجمه سى (MS 97); السياسة الشرعيه (MS 98)
No full textBu cilt, birbirinden farklı 4 yazmanın bir araya getirilip ciltlenmesiyle oluşmuştur (Yazma numaraları : MS 95, MS 96, MS 97, MS 98). MS 95 ve MS 98'in ne zaman kaleme alındığı bilinmemekle birlikte MS 96 ve MS 97 1714'e tarihlendirilmektedir. MS 96 Arapça olarak, diğer yazmalar ise Osmanlıca olarak kaleme alınmıştır. MS 95 : Akaid usulune dair meselelerden söz eden eser 47 fasıldan oluşmaktadır. Ib-IIa’da fihrist, “Tahâret” faslından itibaren genel tertibe uygun olarak çeşitli konularda fetvalar vardır. MS 96 : 130b: fihristtir. Eser 131b’de başlar. Kenarda ekleme ve açıklamalar vardır. MS 97 : 146b-147b arasında eserin Telhisü z-Ziya'iyye adlı muhtasarı yer almaktadır. Eser bittikten sonra ise 168b-179b arasında yine feraizle ilgili bilgilerin, fetvaların ve çizelgelerin bulunduğu bir bölüm yer almaktadır. Bu bölümün, en sondaki kayıttan (179b), Óasan b. İbrÀhìm tarafından 25 Rebiülâhir 1126 / 10 Mayıs 1714 tarihinde istinsah edildiği anlaşılıyor. Yazar adı bulunmayan eser Secâvendî’nin İslam miras hukukuyla ilgili meşhur eseri Fera'izü's-Siraciyye’nin (TDVİA, C. 1, s. 367-8) tercümesidir. Mütercim baş tarafta Seyyid Şerif (Cürcânî) ve Şihabüddin (Amâsî)’nin eserlerini de kullandığını belirtir. MS 98 : Eserin sonunda 188b-197b: Bir kısmı Arapça ama çoğu Yahya ve Ebussud Efendilere ait Türkçe fetvalar. Eser "Siyaset-name" adıyla da anılmaktadır
رسائل فضائل شهور مباركه (MS 255); رسالۀ مظفر شاه نامه (MS 256); منظومۀ فرائض (MS 257); رساله فى اجمال احوال المذاهب المختلفه لطوايف الامم (MS 258); رسالۀ جفر و ادعي (MS 259); رسالۀ حديث اربعين (MS 260); حكايۀ احوال صراط (MS 261); رسالۀ منظومه براىزن (MS 262); رسالۀ شرح روزنامه (MS 263) [matbu]; منظومۀ صلوت شريفه (MS 264); رسالۀ جنت الاسما (MS 265)
No full textBirbirinden farklı 11 adet yazmanın bir araya getirilmesiyle oluşturulmuş ve ciltlenmiş bir eserdir (Yazma numaraları : MS 255, MS 256, MS 257, MS 258, MS 259, MS 260, MS 261, MS 262, MS 263, MS 264, MS 265). Aralarından MS 263 matbudur. MS 255, 1722 yılına, MS 264 1743 yılına tarihlenirken diğer yazmaların kaleme alınma tarihi tespit edilememiştir. Tümü Osmanlıca olarak yazılmıştır. MS 255 : Ia: Yazma içindeki bütün risalaler ait genel fihrist; 1a-11b: Fezail-i Leyle-i Kadr; 12a-20b: Fezail-i Mah-ı Receb; 21a-28b: Fezail-i Mah-ı Şaban; 28b-55b: Fezail-i Mah-ı Ramazan. Eserin sonındaki istinsah kaydında yer alan “harrerehu” ibaresinden müstensihin aynı zamanda eserin yazarı olduğu düşünülebilir. MS 256 : Eser, çeşitli peygamberlerin, filozofların, mutasavvıfların ve devlet adamlarının hikmetli sözlerinden oluşan bir derlemedir. Girişte eserin Farsçadan tercüme olduğu kayıtlıdır. MS 258 : Eserde çeşitli İslam mezhep ve fırkaları birkaç satırla tanıtılmaktadır. Eser bittikten sonra 73a’da Arapça olarak İmam Şafii’den bir alıntı; 73b: Hz. Ali’den Arapça beyitler vardır. Müellfif adı eserin başında, muhtemelen bir müstensih hatası olarak, Sadreddîn-i Şîrâzî şeklinde geçer. Eserin bazı nüshaları "Makâlâtü Ehli'l-İlmi ve'l-Mezâhibi'l-Muhtelifeti li-Tavâifî'l-Ümem" adıyla da kayıtlıdır. Yazr hk. Kaynaklara bk. MS 259 : 74b-76a: Türkçe Risâle-i Cifr; 76b-86b: Çeşitli zamanlarda okunacak Arapça dualar; 87a-97b: Risâle-i nâd-ı necât; 98a’da Osmanlı sultanlarının sırasıyla tahtta kalış yıllarını gösteren tablo; 99a-100b: Fâtiha tefsiri. Risâle-i Cifr’in başında 1150 (1737) tarihi yer almaktadır. MS 260 : Girişten eserin yazılmasında Mehmed Paşa’nın teşviki olduğu anlaşılmaktadır. MS 261 : Eser sırat köprüsünün nasıl geçileceği hk. mesnevi nazım biçimiyle yazılmış bir manzumedir. MS 262 : Eser, kadınlara hitaben yazılmış mesnevi biçiminde bir manzumedir. Bu manzume bittikten sonra 118a-b arasında peygamberler, ebced harfleri hk. Türkçe ve Kuranda yer alan namazla ilgili hükümler hk. Arapça notlar. MS 263 : Eser, hicri ayların ve mevsimlerin asıl tayin edilebileceği ve özellikleri hk. MS 264 : Şiir dörtlüklerle yazılmıştır. Kenarda da dörtlükler vardır. MS 265 : Risale dualardan oluşmaktadır. Eserin sonunda 143b-151b arasında çeşitli rüya tabirleri, manzumeler ve boş sayfalar bulunmaktadır. 151b-154b arasında ise küçük bir satır arası Arapça-Türkçe sözlük vardır
Kedudukan Ahli Waris Pengganti Dalam Hukum Waris Islam
No full textAbstrakHukum Waris Islam disebut juga Hukum Faraidz, yang bersumber kepada al Quran dan hadist. Bagi setiap muslim tidak terkecuali apakah dia laki – laki atau perempuan yang tidak mengerti hukum waris Islam, maka wajib baginya untuk mempelajari hukum waris Islam. Dan sebaliknya, siapa yang telah memahami hukum waris Islam, berkewajiban pula untuk mengajarkannya kepada orang lain. Dalam mengerjakan pembagian harta warisan menurut hukum waris Islam, harus melalui tahapan – tahapan yang benar. Apabila tahapan – tahapannya telah benar, maka bagaimana pun rumitnya akan dapat segera diselesaikan. Penulis berpendapat, ketentuan tentang harta warisan yang terdapat di dalam Al Quran dan hadist adalah ketentuan hukum yang bersifat memaksa, dan karenanya wajib bagi setiap pribadi muslim untuk melaksanakannya. Topik yang penulis angkat adalah tentang kedudukan pewaris pengganti. Kasus yang terjadi seorang perempuan meninggal dunia sebelum harta peninggalan orang tuanya di bagi. Oleh karena itu anak perempuannya mengajukan gugatan ke Pengadilan Agama untuk menuntut hak ibunya. Menurut Kompilasi Hukum Islam Pasal 178 ayat 2, pasal 181,182 dan pasal 185 KHI mengatakan ahli waris pengganti dibatasi pada ahli waris berdasarkan hubungan darah dalam keturunan garis lurus kebawah hingga derajat cucu, dan ahli waris laki – laki dapat diduduki baik oleh anak laki – laki maupun perempuan. Maka majelis Hakim menetapkan bagian ahli waris M.Nur Syafii dan Umi Kalsum sebagai berikut : 1. Nur Syahril (anak laki –laki) mendapat 2/7 bagian; 2. Nur Syahrul (anak laki –laki) mendapat 2/7 bagian; 3. Nur Syahruddin (anak laki – laki) mendapat 2/7 bagian. 4.Tengku Deka Sari (cucu dari anak perempuan/ahli waris pengganti) mendapat 1/7 bagian.Kata Kunci : Hukum Waris Islam, Ahli Waris Pengganti AbstractIslamic Inheritance Law is also called Faraidz Law, which is sourced from the Koran and Hadith. For every Muslim, whether he is a man or a woman who does not understand Islamic inheritance law, it is obligatory for him to study Islamic inheritance law. And conversely, who has understood Islamic inheritance law, is also obliged to teach it to others. In doing the division of inheritance according to Islamic inheritance law, must go through the right stages. If the stages have been correct, then no matter how complicated it will be resolved immediately. The author is of the opinion that the provisions regarding inheritance contained in the Qur'an and hadith are legal provisions that are coercive, and therefore obligatory for every Muslim individual to implement them. The topic that the author raises is about the position of the successor heir. The case that a woman died before the inheritance of her parents was divided. Therefore, her daughter filed a lawsuit to the Religious Court to claim her mother's rights. According to the Compilation of Islamic Law Article 178 paragraph 2, Article 181.182 and Article 185 of the KHI, it is stated that substitute heirs are limited to heirs based on blood relations in straight line descent to the degree of grandchildren, and male heirs can be occupied by both sons and daughters. woman. So the panel of judges determined the share of the heirs of M. Nur Syafii and Umi Kalsum as follows: 1. Nur Syahril (boy) gets 2/7 shares; 2. Nur Syahrul (boy) gets 2/7 shares; 3. Nur Syahruddin (boy) gets 2/7 shares. 4. Tengku Deka Sari (grandson of daughter/substitute heir) gets 1/7 share.Keywords: Islamic Inheritance Law, Substitute Hei
تفسير الفاتحه (MS 165); كتاب كزيده (MS 166)
No full textBu cilt, birbirinden farklı 2 ayrı yazmanın bir araya getirilmesiyle oluşturulmuştur (Yazma numaraları : MS 165, MS 166). Her iki eser de Osmanlıca yazılmıştır ama kaleme alınma tarihi bilinmemektedir. MS 166 : 7b-8a’da fihrist vardır. Eser, İslam ahlakı hakkında açıklama ve öğütlerden oluşan 46 bab’a ayrılmıştır. Bu nüsha “Müminler nişanı”nı bildiren 42. bab’da son bulur. Bazı sayfa kenarlarında farklı bir yazıyla açıklamalar vardır (ör. 30a, 38a, 58b, 61a vs.). Eser Ebû Nasr b. Tâhir b. Muhammed es-Serahsî’den tercümedir. Özellikle Eski Anadolu Türkçesi çalışmaları açısından önemli bir eserdir
MODERASI ISLAM DI INDONESIA
No full textIslamic moderation is a hot topic that is always discussed in Indonesia. Many things that mingle are still contradicted. Therefore, herein lies the importance of understanding the moderation of Islam in Indonesia by using research types of literature. In the results it is concluded that Islamic moderation is a form of middle ground without disputing. The history of Islamic moderation cannot be separated from historical figures such as Wali Songo who spread Islam without coercion and still maintain tolerance both religiously and culturally This paper aims to find out about Islamic moderation in Indonesia, as a manifestation of the development of moderate Islam in the era of globalization. Then the author will also explain about: (1) Understanding Moderation in Islam, (2) History of the Development of Islamic Moderation in Indonesia, (3) Figures and Thoughts on Islamic Moderation in Indonesia, (4) Forms of Islamic Moderation in Indonesia. At the end of this paper, the author will also conclude that the relevance of Islam in Indonesia has the concept of Nusantara Islam in which there is tolerance for differences, appreciation that has been made since the beginning, progress with the times, and freedom in decision making in Islamic law
POKEDIS (PODCAST LEADERSHIP IN ISLAM) AS EDUCATION MEDIA ABOUT LEADERSHIP IN ISLAM FOR STUDENTS
No full textLeaders according to Islam are very close to the figure of the Prophet Muhammad SAW who is a role model for Muslims. Leadership in Islam aims to show the way to Allah SWT and achieve His pleasure. As a leader, we must have 4 mandatory characteristics for the Apostle that we can emulate, including Siddiq, Amanah, Tabligh and Fathanah. In addition, a leader who should also have Islamic leadership qualities, namely fair, istiqamah, open and visionary. Many leaders do not imitate the Prophets and Apostles, especially among students. Therefore, the author conducted research on how the product that the author developed could educate students about leadership in Islam. The author's purpose is to find out how to design educational podcast media about Islamic leadership and find out podcast media products for education about Islamic leadership for students. In this study, the author uses a Design and Development (D&D) model research methodology using the ADDIE research procedure (Analyze, Design, Development, Implementation, and Evaluation) where researchers will design, develop and develop a product that has been developed, namely a podcast entitled "POKEDIS (Podcast Leadership in Islam). The results of the assessment of 55 student respondents that the POKEDIS product was highly accepted as a medium of education about leadership in Islam by 63.6% and several other students stated that it was acceptable with a score of 30.9%. So that the POKEDIS product that the author developed can be accepted as an educational medium about leadership in Islam.
Pemimpin menurut Islam sangat erat kaitannya dengan sosok Nabi Muhammad SAW yang merupakan suri tauladan bagi umat muslim. Kepemimpinan dalam Islam bertujuan untuk menunjukkan jalan kepada Allah SWT dan mencapai ridha-Nya. Sebagai seorang pemimpin haruslah memiliki 4 sifat wajib bagi Rasul yang bisa kita teladani diantaranya Siddiq, Amanah, Tabligh dan Fathanah. Selain itu, pemimpin yang semestinya juga memiliki sifat-sifat kepemimpinan Islami yaitu adil, istiqamah, terbuka dan visioner. Banyak pemimpin yang tidak meneladani para Nabi dan Rasul terutama di kalangan mahasiswa. Maka dari itu, penulis melakukan penelitian tentang bagaimana produk yang penulis kembangkan bisa mengedukasi mahasiswa mengenai kepemimpinan dalam Islam. Tujuan penulis yaitu untuk mengetahui bagaimana desain media podcast edukasi mengenai kepemimpinan Islam dan mengetahui produk media podcast untuk edukasi mengenai kepemimpinan Islam bagi kalangan mahasiswa. Dalam penelitian ini, penulis menggunakan metodologi penelitian model Design and Development (D&D) dengan menggunakan prosedur penelitian ADDIE (Analyze, Design, Development, Implementation, and Evaluation) dimana peneliti akan merancang, mengembangkan dan mengevaluasi produk yang telah dikembangkan yaitu podcast yang berjudul “POKEDIS” (Podcast Kepemimpinan dalam Islam). Hasil penilaian dari 55 responden mahasiswa bahwa produk POKEDIS sangat diterima sebagai media pendidikan tentang kepemimpinan dalam Islam sebesar 63,6% dan beberapa mahasiswa lainnya menyatakan dapat diterima dengan skor 30,9%. Sehingga produk POKEDIS yang penulis kembangkan dapat diterima sebagai media edukasi mengenai kepemimpinan dalam Islam
Political Instrumentalisation of Islam, Persistent Autocracies, and Obscurantist Deadlock
No full textThe empirical literature has established a strong link between the fact of being a Muslim-dominated country and indicators of political performance and democracy. This suggests the possible existence of a relation between religion, Islam in this instance, and societal characteristics. Bernard Lewis and others have actually argued the case for such a relation, pointing to aspects of the Islamic religion and culture that make the advent of democracy especially difficult. These arguments fall into the general idea of the Clash of civilisations put forward by Samuel Huntington. In this paper, we discuss this sort of argument and show that there is a systematic misconception about the true nature of the relationship between Islam and politics: far from being merged into the religious realm, politics tends to dominate religion. Because of the particular characteristics of Is-lam, namely, the lack of a centralised religious authority structure and the great variability of interpretations of the Islamic law, there is a risk of an obscurantist deadlock in the form of a vicious process whereby both the ruler and his political opponents try to outbid each other by using the religious idiom. This risk looms particularly large in crisis situations accentuated by international factors.
Conversion of African Americans to Islam : a sociological analysis of the Nation of Islam and associated groups
No full text'Conversion of African Americans to Islam: A Sociological Analysis of the Nation of
Islam Associated groups' is an empirical study of the religious experience of people
who had/have distinctive features in terms of race, ethnicity and historical experience.
The purpose of this thesis is to demonstrate how African Americans' (AAs) conversion
experience in general, and the Nation of Islam associated groups' conversion in
particular, differ from the studies of recruitment and conversion in the sociology of
religion and New Religion Movements (NRMs). More specifically, their recruitment
and conversion experiences to Islam diverge from those who converted to mainstream
Islam. The study investigates how AAs' historical experience, soci-economic
difficulties and the racism they encountered shaped and influenced their religious
understanding.
Research methods involved participant observations, a survey questionnaire, interviews,
conversations, personal communications and correspondence. To collect ethnographic
data eleven months field research was conducted mainly in the Chicago area and on two
short visits to Detroit, and three years continued communications with Muslim officials
and academics in the area. During the field research and afterwards through personal
communication 181 survey questionnaire responses were received, and 23 Muslim
officials, academics and ordinary Muslims were interviewed through semi-structured,
unstructured interviews, conversation and correspondence.
The thesis begins with a brief history of Islam and Muslims in general and the African
American Muslims (AAMs) in particular. More emphasis is given on the historical
development of the Nation of Islam (NOl). Then in Chapter III, discussions of schisms
in the history of the NOT are examined from sociological perspectives of social and
religious movements. In Chapter IV I aimed to formulate my own perspective to
analyse and study the conversion experiences of AAMs to Islam. I used a multivariate
approach, considering selectively widely held conversion and recruitment theories in the
sociology of the religion. I consider in Chapter V the predisposing conditions for AAMs
that influence their decision-making to join in the NOT, for example, political and
nationalistic sentiments and socio-economic deprivations. In Chapter VI I have applied
different terms to describe their religious experiences, such as conversion, alteration and
reversion. I have analysed further their encounters with the NOT, the methods of
recruitment they used and their major motives for joining the NOT and converting to
Tslam. In the concluding chapters (Chapter VII VTTT) I describe the different responses
of AAMS to Islam following the death of Elijah Muhammad. It is found out that the
Islamic appeal has polarised. While Farakhan's NOT appeared to continue the tradition
and style of the old NOI with the emphasis on nationalistic and socio-economic factors,
Tmam W. D. Mohammed's community turned more to the religious and spiritual aspects
of Tslam. These different approaches led to a polarisation of the appeal of Tslam to
AAMS.
This thesis contributes to knowledge in four key areas; the sociology of religion and
religious movements, the sociology of social and nationalistic movements, religious and
Islamic studies
Viral miRNAs confer survival in host cells by targeting apoptosis related host genes
No full textmiRNAs are small non-coding RNAs that regulate gene expression by RNA silencing. Like eukaryotic organisms, some viruses also produce miRNAs. While contribution of host miRNA in preventing viral pathogenesis has been studied, how viral miRNA confers survival within the host is poorly understood. Here, we hypothesize that viral miRNAs confer pathogenicity by binding to host target genes to down-regulate specific pathways that threaten cell survival. In order to identify such pathways, we performed functional enrichment analysis using targets of 168 viral miRNAs from 13 different viruses. We identified specific immune system and host defense pathways targeted by viruses via miRNA mediated gene silencing. Analysis and integration of publicly available RNA-seq data revealed that viruses target the apoptosis in the host by switching off pro-apoptotic genes through miRNA-induced mechanisms, thus ensuring cell survival. In conclusion, our findings reveal an important function of viral miRNA in downregulating host apoptosis machinery.Full Tex
PENYATUAN KALENDER ISLAM
No full textThis study discusses the question of determining the Islamic calendar that has become dilemma among Muslims and causes endless disputes. In response to this, the practitioners of astronomy attempt to unify the dispute by trying to make the world dating guidelines. This step is one of Muslims’ efforts to respond the never ending disagreement. So the author felt it is important to examine the International Islamic calendar as a concrete step in achieving similarity and equality of International Islamic calendar.In this study, the author uses library research by using secondary and descriptive data. Data analysis technique is historical normative qualitative analysis. This has the reason that the observation of astronomical theories, especially the Islamic calendar needs to be observed through history since classical Islamic era until modern Islamic era, the era of classical Islam is observed through texts while modern Islamic era is observed by experiment so it can be found astronomically accurate research results.Keywords: Islamic calendar, classical Islam, modern Islam
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