12 research outputs found
KONTRIBUSI PEMIKIRAN HASBI ASH-SHIDDIEQY TENTANG HADIS DAIF
No full textHasbi Ash-Shiddieqy is a scholar, expert on Jurisprudence, expert on Tafsir Al-Quran, Hadith expert and Indonesian academic. Hasbi Ash-Shiddieqy is also a figure who is an expert in the field of Hadith, he has many views in the field of Hadith as well as on Daif Hadith. In addition, he is a prolific scholar who has ideas about Islam. In line with the main research, this study aims to find out an explanation of the steps of the Daif Hadith according to Hasbi Ash-Shiddieqy, to find out the views of Hasbi Ash-Shiddieqy and the ulama in responding to the Daif Hadith. The research method of this thesis is a type of qualitative research, the source of the research is to collect data that has been found previously so that it can be understood easily by the author which is very necessary so that it can be known related to Hasbi Ash-Shiddieqy's Thoughts on Daif Hadith. This research is also classified as library research, where the author will utilize data sources in the form of literature related to the discussion. Based on the results of the research conducted, it shows that in determining the authenticity of the Hadith Hasbi has his own opinion regarding the conditions for the acceptance of the Hadith Sanad which can be said to be Sahih, namely Ittisal al-sanad (continuation of the sanad), Shadb (safe from oddities or not contrary to a more sophisticated history), Congratulations from illat, All narrators are fair, All narrators are Dhabit. If any of these conditions fail then the Hadith becomes Daif. Regarding Daif Hadith, Hasby As-Shiddieqy argues that all scholars do not agree to allow Daif Hadith to be used as evidence to establish a law. Daif Hadith can only be used as a charity for the practice of Sunnah. Here it is emphasized that there are different definitions of practice with fadhail charity. Practice is the thing that is recommended to be done while the fadhail of charity is the virtue or reward after doing a deed
What Makes a Man?:Sexuality and Representation in Europe-Middle East Encounters
No full textQuestions about sexuality, gender, and religion in the East and West have dominated debates in Germany and other European countries since the beginning of the so-called ‘refugee crisis’ in the summer of 2015. Despite all claims as to the unprecedented nature of the displacement and its root causes, German media attention is becoming increasingly transfixed by an all-too-familiar construction of ‘oriental’ masculinity. Back in 2003, the Berlin-based ‘West-East Divan’, a project of the Working Group ‘Modernity and Islam’ (today EUME), initiated an author exchange between Rashid al-Daif from Beirut and Joachim Helfer from Berlin. Two books resulted from the encounter: al-Daif’s Awdat al-almani ila rushdih (The German’s Return to His Senses, 2005) and Helfer’s response Die Verschwulung der Welt (The Queering of the World, 2006). Both texts caused a heated debate at the time of their publication: al-Daif’s apparent homophobia seemed to have found a match in Helfer’s orientalism. Their exchange certainly complicated the assumption that an encounter between two intellectuals, two literary writers from different cultures would ultimately have to be able to dispel all intervening prejudices. A decade later, their remarkably candid debate crossed the Atlantic: in 2015, the English translation of the exchange was published with additional critical essays under the title What Makes A Man? Sex Talk between Beirut and Berlin. The workshop reassembles the original partners of the encounter – Helfer and al-Daif – and a larger group of critics from both sides of the Atlantic to explore the issues at stake. It will test the assumption that al-Daif and Helfer’s publications can help us carve out the cultural, literary, and media conditions in which narratives of gender and sexuality across cultural and religious differences and their critiques are developed
Being of the Cedars: An Exploration of Rashid al-Daif's Work
No full textAUB Faculty Publication.Includes bibliographical references (pages 45-47)Rashid al-Daif was born in Lebanon in 1945. A university professor, Dr. al-Daif is also the best-selling author in Lebanon and has attracted the world's attention and received international acclaim. Al-Daif's work breaks the boundaries of genre. He is a unique voice merging Arabic and Western literary traditions, combining several contemporary writing trends to create his vision of a chaotic world, resultantly flooded with people with fragmented identities. He is the eccentric, neurotic voice screaming in the wilderness, blurring timelines to depict the angst of the human psyche. His novels are almost plot-less interior monologues highlighting the dominance of subjectivity. His quest is for answers that can't be found, for new tools to describe the ruptured world and new criteria upon which to build a definition of unified, complete identity. Al-Daif is a mirror bearer, encapsulating the contemporary Lebanese experience and zeitgeist. In his world, issues of victimisation, oppression, guilt, innocence, truth, and identity are like Russian roulette, tricky and complex dilemmas that are high risk and ever-changing like the revolving bullet chamber
Epistemologi Hadis-Hadis dalam Naskah Tanbih al-Masyiy
No full textThe study of manuscripts or manuscripts is generally seen from a philological perspective, but when we look more deeply at each religious manuscript using arguments in the form of the Qur'an and Prophetic Hadith. Therefore, in the manuscript of tanbih al-masyiy, the hadith of the prophet is found in the form of pieces without meeting the standards and methods of writing the correct hadith according to the agreed upon hadith scholars, in addition to the status and quality of the hadith is also unknown. Therefore, this article aims to examine and analyze the writing and quotation of the hadith, then perform takhrij, and finally look at the quality of the hadith used. The method used by the author is a qualitative research method with a literature approach. As for studying the hadith, the author uses the takhrij method through the words or phrases of the matn of the hadith which is prioritized with the phrases that are considered garib, using the hadith search encyclopedias software, namely through: 1) al-Maktabah al-Syamilah, version Shawwal 1444 AH, 2) Jawami' al-Kalim version 4,5 3) Hadith Soft and 4) In addition, the book al-Mu'jam al-Mufahras li-Alfaz al-Hadis al-Nabawiy compiled by A.J. Wensinck (ed.) was also used. The results of the reading that the author found were 62 citations, while the attribution of the hadith to the Messenger of Allah from the Companions was found to be 20 traditions, 7 traditions were mawquf traditions, and the names of the narrators were mentioned in 2 traditions only. The attribution is written with several variations of سلم و عليه لهل صلى, often summarized with the acronym صلعلم and even with ص alone. There are also unequivocal attributions to the Prophet such as و رد / فـقـد و رد / وقال / فقال. The takrij of the hadith conducted found that the text was only a snippet of the original text. In addition, there is also an additional redaction of the matan from the narrator. The sanad is referred to based on the assessment results in the application. Finally, the quality of the hadith varies from sahih, sahih/hasan (scholarly), sahih/daif (scholarly), daif, daif/maudhu' (scholarly), and maudhu'/la ashla lah
Manhaj Imam Ahmad terhadap rawi tafarrud
No full textINDONESIA :
Ilmu hadis merupakan khazanah keilmuan Islam yang senantiasa terus dikaji. Ilmu ini disusun guna memilah, memilih suatu informasi yang disandarkan ke Nabi SAW hingga dikenal hadis sahih dan daif. Namun hal ini bukanlah perkara mudah, terlebih jika belum menguasai ilmu hadis. Oleh karena itu para ulama dahulu sangat selektif dalam merumuskan persyaratan kevalidan suatu hadis terutama sahihnya suatu sanad. Dari generasi ke generasi kajian hadis khususnya ilmu hadis terus berkembang dan menjadi bahan kajian ilmiah. Salah satu kajian ini adalah menentukan kedudukan sanad hadis dari rawi yang menyendiri. Kondisi rawi yang menyendiri ini selama rawi tersebut tsiqah umumnya tidak ada masalah, namun terkadang terjadi kemungkaran, syâẓ atau ada‘illah apalagi apabila rawinya ḍa‘îf. Rawi yang menyediri ini dalam perkataan ahli hadis lebih dikenal dengan istilah tafarrud. Kapan seorang rawi tafarrud sanadnya sahih, mungkar atau syâż diperlukan kajian manhaj masing-masing. Inilah alasan yang melatarbelakangi penulis dalam melakukan penelitian. Untuk manhaj ulama sebagai bahan analisisnya penulis memilih Imam Ahmad sebab beliau termasuk pakar di bidangnya dengan judul, manhaj Imam Ahmad terhadap rawi tafarrud. Bagaimana bentuk tafarrud rawi dalam sebuah riwayat, bagaimana Imam Ahmad menyikapinya hingga bagaimana kualitas sanad yang dibawanya?.
Metode penelitian ini adalah metode penelitian deskriptif yakni mencari jawaban tentang sebab akibat rawi tesebut tafarrud dan menganalisis faktor-faktor penyebab tafarrud hingga kualitas sanadnya dinilai oleh Imam Ahmad dengan munkar, garîb, syâż atau sahih dengan cara perbandingan dan analisis fakta-fakta atas kajian pustaka kitab dengan teknik pengumpulan data dari kepustakaan baik berupa kitab, buku, dokumen atau artikel baik sumber primer maupun sekunder.
Terdapat delapan belas hadis yang dinilai munkar dan empat hadis yang dinilai garîb oleh Imam Ahmad dalam kitabnya al-‘Ilal yang semuanya terdapat rawi tafarrud. Terdapat pula banyak hadis lain di luar kitab al-‘ilal yang dinilai sahih dan satu hadis yang dinilai syâż dengan simpulan bahwa selama rawi yang tafarrud ini riwayatnya sudah masyhur dan tidak menyelisihi sanad yang lain maka para ahli hadis mengembalikan pada syarat kesahihan riwayat apakah sanadnya sahih, hasan ataukah daif. Namun apabila rawi tersebut mukhâlafah dengan jalur sanad yang lain atau diketahui suatu‘illah dari sebab tafarrud-nya maka sanadnya sering dilemahkan dengan perkataan munkar, syâż dan lain-lain.
Kata Kunci: hadis, munkar, sahih, sanad, tafarrud.
ENGLISH :
The science of hadith is a treasure of Islamic scholarship that is constantly being studied. This knowledge was compiled to sort out, choose information that was based on the Prophet SAW until it was known as the authentic valid hadith and daif. But this is not an easy matter, especially if you have not mastered the science of hadith. Therefore the ulama were very selective in formulating the validity requirements of a hadith especially the validity of a sanad. From generation to generation the study of hadith, especially the science of hadith, continues to develop and become a scientific study material. One of these studies is to determine the position of the sanad of the hadith from the rawi that are alone. This solitary condition of the rawi as long as the rawi is tsiqah generally there is no problem, but sometimes munkar, syâẓ or there is something ‘illah especially if the rawi ḍa‘îf. This solitary rawi in the words of the hadith expert is better known as the term tafarrud. When a rawi of tafarrud sanad is sahih, munkar or syâż, it is necessary to study each manhaj. This is the reason behind the author in conducting research. For manhaj ulama as the material of his analysis the author chose Imam Ahmad because he was an expert in his level with the title, Manhaj Imam Ahmad towards Rawi tafarrud. How is the form of tafarrud rawi in a history, how does Imam Ahmad react to it, how is the quality of the sanad he is carrying?.
The method of this research is descriptive research method that is looking for answers about rawi's causal cause tafarrud and analyzing the causal factors of tafarrud until the quality of the sanad is assessed by Imam Ahmad with munkar, garîb, syâż or sahih by way of comparison and analysis of the facts of the literature study with the technique of collecting data from the literature in the form of books, books, documents or articles both primary and secondary sources.
There are eighteen hadiths which are considered munkar and four hadiths which are considered as garîb by Imam Ahmad in his book al-I’lal, all of which are rawi tafarrud. There are also many other traditions outside the book of al-I’lal which are considered sahih and one hadith which are judged by syâż with the conclusion that as long as this rawi of tafarrud is well-known and does not separate the other sanads. then the hadith experts return to the validity requirements of the history whether the sanad is sahih, hasan or daif. But if the rawi is the mukhâlafah with other lines of sanad or is known to be a 'illah' from the cause of its tafarrud, the sanad is often weakened by the words munkar, syâż and others.
Keywords: hadith, munkar, sahih, sanad, tafarrud
Gastrointestinal Parasite Infestation of the Dromedary Camel (Camelus dromedarius) in Southern Algeria
No full textThis study aims to evaluate the prevalence and identification of gastrointestinal parasites in fecal samples of dromedary camels (Camelus dromedarius) in Algeria based on microscopic examination. A total of 46 fresh fecal samples were collected in the southern Algerian towns of Adrar, Tindouf, Ourgla, and Ain Salah, and nine samples from camel farms in Constantine. Samples were examined with the flotation technique. Results showed an infestation rate of dromedaries of 32.6% (15/46), with seven different gastrointestinal species: 25.4% protozoa (Balantidium coli, Eimeria dromederi), 16.3% nematodes (Nematodirus spp., Trichuris spp., others strongles), and 3.6% cestodes (Moniezia spp.). Dromedaries are more infested with protozoa than with nematodes or cestodes (p < 0.05). The type of sex has no significant influence on the rate of parasitic infestation. The Sahraoui breed (70%) appears more infested compared to the Tergui breed (31.42%) (p < 0.05). Dromedaries originating from the Ouargla region (73.68%) are the most infested compared to those originating from Adrar (18.18%), Ain Salah (10%), and Tindouf (33.33%) (p < 0.05)
Probability density optical tomography of confined quasiparticles in a semiconductor microcavity
No full textWe present the optical tomography of the probability density of quasiparticles, the microcavity polaritons, confined in three dimensions by cylindrical traps. Collecting the photoluminescence emitted by the quasimodes under continuous nonresonant laser excitation, we reconstruct a three-dimensional mapping of the photoluminescence, from which we can extract the spatial distribution of the confined states at any energy. We discuss the impact of the confinement geometry on the wave function patterns and give an intuitive understanding in terms of a light-matter quasiparticle confined in a box.LOEQCopyright (2009) American Institute of Physics. This article may be downloaded for personal use only. Any other use requires prior permission of the author and the American Institute of Physics
Characteristics of multiple sclerosis in the Middle East with special reference to the applicability of international guidelines to the region
No full textWe have reviewed the clinical literature with reference to the local applicability of guidelines for the diagnosis and management of multiple sclerosis (MS) in the Middle East. There is a substantial burden of MS in the region: the prevalence of the disease appears to have increased markedly in recent decades, with a faster rate of increase in female vs. male patients. The aetiology and presentation of MS appears to be broadly similar in the Middle East to that in other regions. Interferon-β is the most commonly used treatment for MS in the Middle East, as elsewhere, although it is unclear to what extent economic constraints act as a barrier to accessing this treatment. Similarly, limited available data suggest that the availability of MRI scanners appears to be lower in the Middle East than in more developed nations. Little is known concerning other potential barriers to treatment. 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Immune Reconstitution Therapy or Continuous Immunosuppression for the Management of Active Relapsing-Remitting Multiple Sclerosis Patients? A Narrative Review
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Modern Arabic literary biography : a study of character portrayal in the works of Egyptian biographers of the first half of the twentieth century, with special reference to literary biography
No full textIn Chapter one, I presented a comparative definition of the meaning of Sirah (PI.Siyar), Tarjamah (Pl. Tarajim), Manaqib, Tabaqat and Maghazi as they were understood in antiquity. I also showed how the meaning of Sirah in modern times has only narrowly developed. Although the method of biographical writing continuously developed in Europe, it hardly progressed in Modem Arabic Literature. The only exception was seen in the writings by the pioneers of enlightenment in Egypt at the beginning of the twentieth century. This change of direction relied on borrowing European methodology in biographical writing.
In chapter two, I reviewed the early attempts at writing biographies in the nineteenth century by Abd al Rahman al- Jabarti and Ali Mubarak. Although both were the first
pioneers in this respect, yet they followed the footpath of classical approach above all that of al-Maqarizi from whom -Ali Mubarak derived inspiration in his book Al-Khitat al-Tawfiqiyyah.
In chapter three, I studied the twentieth century, starting with traditional biography writers who could not employ European methodologies and whose writings oscillated between biographical notes and biographical sketches; or whose texts were more of a literary study than a biography proper.
In chapters four to nine, I selected the most renowned, productive writers who best represented methodologies of biography writing. Perhaps certain writers have not
been mentioned in this period of study. This is not out of negligence but simply because their texts were totally out of reach, or their writings did not exhibit the
required literary criteria.
All methodologies representing the theory of biography writing in Egypt have been analysed in these chapters. All, in fact, form a digestion or assimilation of French,English and German schools. In Egypt, Taha Husayn is considered the chairman of the French school, al-Mazini and al-Aqqad of the English/German schools, al-Nuwaihi of the psychoanalytical/anatomical school and Sidqi who employed both. By contrast, al Iryan was the trailblazer of the distinguished biographical novel.
In these chapters, I tried to lay out the general outlines these writers have produced in the production of biographical texts, and how these attempts were a successful step on the road of presenting literary biographies characterized by high world standards.
Chapter ten may well seem traditional, but it is important to give a comparative outlook on the views of biography writers themselves when they study and analyse
the same character.
Among the characters studied ,I selected Bashsliar, Abu Nuwas, Ibn al-Run-i, al-Mutanabbi and al-Maarri. These are outstanding landmarks in the history of Arab verse and the subject of a multitude of studies as well. Modern biographers took these figures as a test field for the deployment and employment of biographical methodologies. I selected these examples to provide comparisons and explain how far these biographies were successful in producing a biography or a profile of those classical poets.
The conclusion and the bibliographical list arrived at the end of research.
I wish, however, to clarify one important point here. It seems that I could not fix the year 1950 as the temporal parameter of my research but took some textswhich were
published shortly beyond that point. The reason for this obvious extension was either to give additional useful details or simply because chapters of such texts had already
been published prior to that year and were known to the readership.
At times I would satisfy myself with analysing the part rather than the whole. This again was meant to eschew repetition or was due to the fact that the book in question
was not available
