25 research outputs found
Comparison of right ventricular longitudinal strain imaging, tricuspid annular plane systolic excursion, and cardiac biomarkers for early diagnosis of cardiac involvement and risk stratification in primary systematic (AL) amyloidosis: a 5-year cohort study.
No full textAims To determine the role of assessing right ventricular (RV) function, using standard echocardiography and Doppler myocardial imaging (DMI), in the early diagnosis of cardiac amyloidosis and in the prediction of mortality.
Methods and results Patients with primary systemic (AL) amyloidosis seen at our institution from 1 February 2004 through 31 October 2005 (N = 249) were categorized by left ventricular thickness and E′ velocity and compared with 38 age- and sex-matched controls. Standard echocardiographic and DMI examination were used to measure echocardiographic parameters of RV function: systolic tissue velocity, strain rate, and strain were determined for basal and middle RV free wall segments. Patients were followed up for the endpoint of mortality. RV tricuspid annular plane systolic excursion (TAPSE) and all DMI measurements were lower in patients with AL amyloidosis and normal echocardiography results (AL-normal-echo group) than controls. A bivariate model including strain of the basal segment of the RV free wall and TAPSE was the best for distinguishing AL-normal-echo patients from controls. Male sex [hazard ratio (HR), 2.2; P= 0.005], brain natriuretic peptide levels (HR 1.4; P= 0.003), troponin T levels (HR 1.6; P= 0.01), pleural effusion (HR 3.6; P< 0.001), E/A ratio (HR 1.3; P= 0.006), RV systolic pressure (HR 1.02; P= 0.01), and RV strain rate of the middle segment (HR 1.3; P= 0.02) were independent predictors of death.
Conclusion DMI measures of the RV can identify early impairment of cardiac function or stratify risk of death in patients with AL amyloidosis. Further studies with longer follow-up are warranted to confirm these results
HADIST - HADIST TENTANG MENGQADHA SHALAT SUNNAH SHUBUH ( STUDI TERAPAN ILMU MUKHTALIF AL-HADIST )
No full textThe research titled the hadith that show about Qadha fajr prayer ( the study of
the contradiction hadits ). Which collated by Maria Ulfah SIN : 11332202236.
Interntional students of majoring interpretation and hadits faculty of Ushuluddin state
Islamic university of sultan syarif kasim Riau.
Fajr prayer has many superiorities and its more recommended to do than
other sunnah prayer. Rasulullah saw. Always pay it attention more than other until
Rasulullah saw. Always do it whenever and wherever he was, in tour condition or
not. This prayer has superiorities that other does not has it. If someone come to the
mosque while prayer in congregation in process he may not to do two raka’at of
sunnah fajr but he do prayer in congregation immedietly. The moslems should not
leave it because it has many superiorities. All of moslems scholarship agreed that
someone can do it again if he has not doing it yet based on all of hadits came about
it.
But each of them have difference opinions about time to do it. They have
difference opinions about time to do it based on contradiction of hadits that came
about it. Several hadits came from Muhammad prophet showed that someone can do
it after fajr prayer immediately. On the contrary, several hadits came from
Muhammad prophet showed that someone may not to do it after fajr prayer
immediately but he may to do it after the rise rised. Based on these hadits appear
contradiction hadist of time to do two raka’ah fajr sunnah.
For accomplishing this contradiction hadits the author use at taufiq and al
jam’u methods as methods used in contradiction hadist knowledge. In this study the
author uses pattern analysis to study of library method through gathering the
explanation and information with the help of materials such as books, magazines,
fiqh books , hadist books, and other that related to this title.
After researching of this contradiction hadits, the author have conclusion that
someone may do it after fajr prayer immediately or he do it after sun rised to keep
prophet sunnah and to and its okay to do both of them which one he want. But, its
more excellence if someone do it after sun rised because Prophet Muhammad saw.
Command it and prophet Muhammad did it, whereas hadist that came to do it after
fajr prayer its only agreement from Prophet Muhammad saw
Reorientasi Misteri Shalat Subuh dalam Perspektif Hadis
No full textFajr prayer is one of the five obligatory prayers that have exceptional peculiarities and virtues. It was at this point that the turn of night and day began. At this very moment, the night and afternoon angels change duties. Fajr prayers in congregation is a heavy mandatory worship to be performed, they do not know that in the dawn prayer there is a great virtue, except by people who really sincerely expect the pleasure of Allah swt. Its execution time on the blind that makes people lazy to do it.
Based on the above background, the formulation of the problem in this thesis is: 1). How does the nature of the Subuh prayers congregate according to the tradition ?, 2). How is the quality of traditions related to the virtue of Fajr prayers in congregation ?. 3). How is the virtue of Fajr praying in congregation ?.
The purpose of this research are: 1). To know the nature of dawn prayer in congregation of hadith. 2). To know the quality of the traditions related to the virtue of Fajr prayers in congregation. 3). To know the virtue of Fajr prayers in congregation in the view of the clergy.
The method used in this thesis is library research method which is collecting data from Hadith books of Bukhārῑ, Muslim, Ibn Māzah, Abū Dāud, Tirmiẓi dan Ad-Dārimῑ and seeking information with the help of interview, then the data is analyzed by using method criticism of hadith, that is criticism of sanad and matan by using jarḥ wa ta'dil every perawinya.
The results of this study, as follows: Fajr prayer is a mandatory prayer performed on the morning at dawn arrived, dawn prayer is also a severe worship to be executed except by people who really sincere expect the pleasure of Allah swt. Hadiths of the Prayers of the Fajr Prayers which the author has meticulously qualified ṣaḥiḥ such as the hadith narrated by Bukhārῑ, the hadith of the Muslim narrative, the hadith of Ahmad's narration, and the hadith narrated by ad-Darimi, but the authors found the traditions of the high-quality dawn prayers such as Ibn Mazah and Tirmiżi. The virtue of the Fajr prayers according to the views of ulema bahwasannya prayers in which there is a great reward that does not exist in other fardu prayers, such as getting a guarantee of the hereafter of Allah swt
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The Silk Road Today: State Interventions and Intercultural Hospitality through Musical Encounters
No full textThis dissertation demonstrates how the historical Silk Road today serves as a model of intercultural hospitality. A theoretical examination of anthropological and philosophical theories of hospitality and inter- and multiculturalism enables the author to argue that equitable, intercultural exchanges can only take place within an ethos of intercultural hospitality. Relying on different ethnographic case studies in Iran, Tajikistan, and Uzbekistan, the author illustrates how this ethos figures in large-scale international musical events and projects. These events and projects most importantly include the state-sponsored International Fajr Music Festival and state media celebrations of Nowruz in Iran, the Academy of Maqom in Dushanbe, Tajikistan, and a series of independent live and recorded musical performances in Tajikistan and Uzbekistan. A comprehensive analysis of the 32nd Fajr Music Festival and its earlier editions reveals that state organizers often capitalize on a semblance of intercultural hospitality to promote the theocratic ideologies of the Islamic Republic of Iran. The ethnographic analyses of this festival and state media celebrations of Nowruz in the 1980s and 1990s reveal that the Iranian regime readily relaxes its strict policies against music only when its agendas are at risk. By foregrounding the different approaches of musicians and other members of the Iranian music community, the author demonstrates how they strive to create conditions for intercultural exchanges in order to appear on international music scenes, make their work globally relevant, and resist the regime’s top-down policies. The author’s studies of the Academy of Maqom and independent musical performances in Tajikistan and Uzbekistan uncover how such enterprises are compliant with the secular nationalist creeds of the Tajik and Uzbek governments at the same time that their agents seek to engage with intercultural exchanges
REDESAIN PASAR SUBUH LOA JANAN ULU PENEKANAN PADA SIRKULASI RUANG
No full textThe existence of the Loa Janan Fajr Market is very important in the development of the city's economy, especially for residents around Loa Janan Ulu. However, this market is becoming less well-organized, especially in market circulation, such as a narrow visitor circulation area, then there is no loading and unloading area to inadequate facilities and infrastructure. The purpose of this discussion is to make this market redesign even better, especially for circulation. The author makes observations about anything that can solve this. By surveying directly in the field and collecting data on what things need to be redesigned, the authors get a solution regarding the standardization of the people's market so that this market becomes comfortable, organized and safe when visiting this market
Tafsīr According to Ahmed Amin
No full textAhmed Emîn (öl. 1886/1954), XX. yüzyıl modern Arap düşüncesinin önemli simalarından biridir. Felsefe, kültür ve medeniyet tarihi, gazete ve dergi yazıları, tahkik, derleme ve redaksiyon, çeviriler, müşterek çalışmalar ve okul kitaplarına varıncaya kadar pek çok alanda eserler vermiştir. Ahmed Emîn’in en önemli telifleri, İslâm düşünce tarihiyle ilgili ve birbirinin devamı mahiyetinde olan Fecru’l-İslâm, Duha’l-İslâm ve Zuhru’l-İslâm adlı eserleridir. Yazar bu eserlerinde, düşünce, kültür ve medeniyet tarihi ile birlikte, İslâmî ilimlerin gelişimleri, tefsir, hadis, kelâm, fıkıh ve tasavvuf, dil ve edebiyat, nahiv, sarf, belâgat, felsefe, ahlâk, tarih ve coğrafyaya varıncaya kadar tüm ilimlerin oluşum ve gelişim süreçleriyle ilgilenmiştir. Yazar bu üç eserinde câhiliye döneminden başlayıp ilk dönem Abbâsî asrına kadar geçen hicrî dört yüzyıllık kültür ve medeniyet tarihi ile birlikte İslâmî ilimlerin oluşum ve gelişim süreçleri hakkında ansiklopedik bilgiler vermiştir. Tanınırlığı yüksek olmasına rağmen bu eserler üzerinde, özellikle de İslâmî ilimlerle ilgili bölümleri hakkında fazla çalışma yapıldığı söylenemez. Bu çalışmada Fecru’l-İslâm ve Duha’l-İslâm adlı eserler çerçevesinde yazarın tefsir ilminin oluşum süreci ve tefsir faaliyetleri hakkındaki görüşleri sunulmuş ve kritik edilmiştir.Ahmed Amin (d. 1954) is one of the important figures of 20th century modern Arab thought. He has produced works in many fields, including philosophy, history of culture and civilization, newspaper and magazine articles, review, compilation and proofreading, translations, joint studies, and schoolbooks. Ahmed Amin's most important works are Fajr al-Islam, Duha al-Islam and Dhuhr al-Islam, which are a continuation of each other, about the history of Islamic thought. In these works, the author covers the development of Islamic sciences, tafsīr, hadith, kalam, fiqh and mysticism, language and literature, syntax, grammar, rhetoric, philosophy and ethics, history and geography, together with the history of thought, culture and civilization; and he was concerned with the formation and development processes of all these sciences. In these three works, the author gave encyclopaedic information about the formation and development processes of Islamic sciences, along with the four-hundred-year history of culture and civilization, starting from the age of ignorance and ending with the first period of the Abbasids. Despite its high recognition, it cannot be said that much work has been done on these works, especially on the sections related to Islamic sciences. In this study, we will try to present and criticize the author's views on the formation process of the science of tafsīr and tafsīr activities within the framework of the works called Fajr al-Islam and Duha al-Islam
Fiqh Study on the Permissibility of Practising 10 Minutes Before Fajr Time as the Imsak Time Limit
No full textThe imsak time which is set 10 minutes before dawn is a tradition that only exists in Southeast Asia, especially in Indonesia, so in this research the author examines the basis for the permissibility of this imsak time in a review of fiqh as one of the scientific studies that discusses Islamic law. To realize this, a qualitative research method of a literary nature was used (referring to books or texts). From this study it was found that the imsak time, which later became the imsakiyah schedule, is a set time which, in terms of language, means holding back and is the time when fasting begins, However, in terms of application, some previous scholars were of the view that there was a time lag between the time of sahur and the dawn call to prayer, this was used as the basis for the time of imsak which, if we examine the application, is a mixture of the time of imsak and the time of ikhtiyat so that there is a provision of 10 minutes before the time of dawn, combining This is based on several hadiths which mention the time between the dawn and sahur calls to prayer as mentioned previously, apart from that it is also based on the basis of caution in order to achieve an unhurried meal of sahur, these 10 minutes are the result of an agreement only and not the result of legal provisions Islam
Contribution of Al-Muslimin Mosque Youth in Fostering Religious Attitudes in the Gerilya Road Community
No full textIn the teachings of the Islamic religion, a person's religiousness can not only be realized through ritual activities, but also seen from several other views. Among them, in terms of faith, this is characterized by a strong belief in a person's heart that Allah is his God. Religious values have a very important role in human life, because in every religion there are values that serve as guidelines for society, nation and state. A religious attitude can encourage individuals to have a strong moral framework, find meaning in life, and feel connected to something bigger than themselves. The importance of these religious values has been recognized in various studies. This research approach is to use qualitative research, data presented in the form of verbal words, not in the form of numbers. In this research, primary data was obtained from interviews with the community around the mosque and also interviews with teenagers from the Al-Muslimin mosque. . Secondary data in research is documentation that the author collected during the observation process. Tadarus Al-Quran in the month of Ramadhan. In filling and honoring the holy month of Ramadhan, teenagers are accustomed to reading the Al-Qur'an. Maghrib Reciting the Koran At the end of every evening, Monday - Friday, teenagers from the Al-Muslimin Mosque teach children in the area around the Muslimin mosque. Fajr study is carried out once a week, Reading Yasin, Tahtim every Friday
Study Of The Meaning Of The Prohibition Of Sleeping After Fajr With A Scientific Approach In The Hadith Narrated By Abu Daud Index Number 2606
No full textSleep is a necessity for every human being in everyday life. However, several times are not recommended, including sleeping after dawn. In the hadith, it is also mentioned that the Prophet forbade his people to sleep after dawn. However, not all hadiths are authentic and can be used as evidence. Therefore, it is necessary to re-examine the validity and meaning of the hadith. To examine the meaning of the hadith, the author uses the study of tahlili. This study aims to describe the prohibition of sleeping after dawn from the hadith perspective with a scientific approach. The method used in this research is the descriptive qualitative method. The results of this study prove that sleeping after dawn is not suitable for health, and the views of the scholars regarding sleeping after dawn are highly discouraging and make it a habit
AL-MAF'UL MUTHLAQ DAN MACAM-MACAMNYA DALAM AL-QUR'ANUL KARIM JUZ 29 DAN JUZ 30
No full textCHOIRUNNISA: AL-Maf’ul Al-Muthlaq dan Macam-Macamnya dalam Al-Qur’anul Karim Juz 29 dan Juz 30. Skripsi. Jakarta: Program Studi Pendidikan Bahasa Arab, Fakultas Bahasa dan Seni Universitas Negeri Jakarta. 2019.
Penelitian ini dilakukan untuk memperoleh deskripsi yang jelas mengenai Al-Maf’ul Al-Muthlaq dan Macam-Macamnya dalam Al-Qur’anul Karim Juz 29 dan Juz 30. Al-Maf’ul Al-Muthlaq adalah Kata Keterangan Penegas.
Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif dengan menganalisis ayat-ayat Al-Maf’ul Al-Muthlaq dan Macam-Macamnya dalam Al-Qur’anul Karim Juz 29 dan Juz 30.
Macam – macam Al-Maf’ul Muthlaq dalam Al-Qur’anul Karim Juz 29 terbagi atas 7 macam, yaitu: (1) Al-Maf’ul Muthlaq Al-Mu’akid Liaamilihi sebanyak 12 ayat yang terdiri dari Surat Nuh ayat (7, 18), Surat Al-Muzammil ayat (4), Surat Al-Mudatsir ayat (14), Surat Al-Insan ayat (7,14,16,23,28), Surat Al-Mursalat ayat (2,3,4). (2) Al-Maf’ul Muthlaq Al-Mubayyin Linau’il Fi’li sebanyak 7 ayat yang terdiri dari Surat Al-Haqqah ayat (10), Surat Al-Ma’arij ayat (5), Surat Nuh (9,22), Surat Al-Muzammil ayat (10,16,20) . (3) Al-Maf’ul Muthlaq Al-Mubayyin Liadadil Fi’li sebanyak 2 ayat yang terdiri dari Surat Al-Haqqah ayat (13,14). (4) Maa Yanubu anil Maf’ul Muthlaq bimaa Dalla ala Adadihi sebanyak 1 ayat yang terdiri dari Surat Al-Mulk ayat (4). (5) Maa Yanubu anil Maf’ul Muthlaq bi Lafdzi Ba’adh Izaa Udifa ilal Masdar sebanyak 1 ayat yang terdiri dari Surat Al-Haqqah ayat (44). (6) Maa Yanubu anil Maf’ul Muthlaq bimaa Yulaaqo alal Isytiqaq sebanyak 2 ayat yang terdiri dari Surat Nuh (17), Surat Al-Muzammil (8). (7) Maa Yanubu anil Maf’ul Muthlaq bi Sifatil Masdar sebanyak 1 ayat yang terdiri dari Surat Al-Muzammil ayat (11).
Macam – macam Al-Maf’ul Muthlaq dalam Al-Qur’anul Karim Juz 30 terbagi atas 2 macam, yaitu: (1) Al-Maf’ul Muthlaq Al-Mu’akid Liaamilihi sebanyak 9 ayat yang terdiri dari Surat An-Naba’ ayat (28), Surat An-Nazi’at ayat ( 2, 3, 4), Surat ‘Abasa ayat (25), Surat Al-Insyiqaq ayat (6), Surat At-Thariq ayat (16), Surat Al-‘Adiyat ayat (1), dan Surat Al-Zalzalah ayat (1). (2) Al-Maf’ul Muthlaq Al-Mubayyin Linau’il Fi’li sebanyak 6 ayat dari yang terdiri dari Surat ‘Abasa ayat (26), Surat Al-Insyiqaq ayat (8), Surat At-Thariq ayat ( 15), Surat Al-Fajr ayat (19, 20, 21).
Penulis menyimpulkan bahwa di Juz 29 Surat yang didalamnya terdapat banyak ayat-ayat Al-Maf’ul Muthlaq yaitu Surat Al-Muzammil, dan Macam-Macam Al-Maf’ul Muthlaq yang banyak di temukan dalam juz 29 yaitu Macam Al-Maf’ul Muthlaq Al-Mu’akid Liaamilihi. Dan di Juz 30 Surat yang didalamnya terdapat banyak ayat-ayat Al-Maf’ul Muthlaq yaitu Surat Al-Fajr dan surat An-Nazi’at, dan Macam-Macam Al-Maf’ul Muthlaq yang banyak di temukan dalam juz 30 yaitu Macam Al-Maf’ul Muthlaq Al-Mu’akid Liaamilihi
ABSTRACT
CHOIRUNNISA, Al-Maf'ul Muthlaq with its various in Al-Qur'anul Karim Juz ' 29 and Juz ' 30. Thesis. Jakarta: Arabic Language Study Program, Language and Arts Faculty, Jakarta State University. 2019.
The purpose done to obtain a clear description of Al-Maf'ul Muthlaq with its various in Al-Qur'anul Karim Juz ' 29 and Juz ' 30.
The method used in this research is qualitative desriptive method by analyzing the Ayat-ayat of Al-Maf'ul Muthlaq with its various in Al-Qur'anul Karim Juz ' 29 and Juz ' 30.
Various kinds of Al-Maf'ul Muthlaq in Al-Qur'anul Karim Juz ' 29 are divided into 7 kinds, those are : (1) Al-Maf'ul Muthlaq Al-Mu'akid Liaamilihi there are 20 verses, those are QS Nuh verses (7, 18), QS Al-Muzammil verse (4), QS Al-Mudatsir verse (14), QS Al-Insan verses (7,14,16,23,28), QS Al-Mursalat verses (2,3,4). (2) Al-Maf'ul Muthlaq Al-Mubayyin linau'il Fi'li there are 7 verses, Those are: QS Al-Haqqah verse (10), QS Al-Ma’arij verse (5), QS Nuh verses (9,22), QS Al-Muzammil verses (10,16,20). (3) Al-Maf'ul Muthlaq Al-Mubayyin Liadadil Fi'li there are 2 verses, those are : QS Al-Haqqah verses (13, 14). (4) Maa Yanubu Anil Maf'ul Muthlaq Bimaa Dalla ala Adadihi there is 1 verse QS Al- Mulk verse (4). (5) Maa Yanubu Anil Maf'ul Muthlaq bi lafadhi ba'adh Izaa Udifa 'ilal Masdar there is 1 verse QS Al-Haqqah verse (44). (6) Maa Yanubu Anil Maf'ul Muthlaq Bimaa Yulaaqo Alal Isytiqaq there are 2 verses, those are : QS Nuh verse (17) , QS Al-Muzammil verse (8). (7) Maa Yanubu Anil Maf'ul Muthlaq bi Sifatil Masdar there is 1 verse QS Al-Muzammil verse (11). Various kinds of Al-Maf'ul Muthlaq in Al-Qur'anul Karim Juz ' 30 are divided into 2 kinds, those are : (1) Al-Maf'ul Al-Muthlaq Al-Mu'akid Liaamilihi there are 20 verses, those are QS An-Naba’ verse (28), QS An-Nazi’at verses ( 2, 3, 4), QS ‘Abasa verse (25), QS Al-Insyiqaq verse (6), QS At-Thariq verse (16), QS Al-‘Adiyat verse (1), dan QS Al-Zalzalah verse (1). (2) Al-Maf’ul Muthlaq Al-Mubayyin Linau’il Fi’li there are 20 verses, those are : QS ‘Abasa verse (26), QS Al-Insyiqaq verse (8), QS At-Thariq verse ( 15), QS Al-Fajr verses (19, 20, 21).
The author concluded that in Juz 29 there are many verses of Al-Maf'ul Muthlaq namely QS Al-Muzammil, and various kinds of Al-maf'ul Muthlaq that many found in Juz 29 namely Al-Maf'ul Muthlaq Al-Mu'akid of Liaamilihi. And in the Juz ' 30 letters in which there are many verses Al-Maf'ul Muthlaq namely QS Al-Fajr and QS An-Nazi'at, and various kinds of Al-maf'ul Muthlaq that many found in the Juz ' 30 namely the kind of Al-Maf'ul Muthlaq Al-Mu'akid Liaamilihi
