A. Rohim, Endin Mujahidin, Didin Saefuddin, Adian Husaini
الملخص توصل الباحث من هذه الدراسة إلى استنتاج وهو أن مفهوم التربية القيادية لطارق السويدان تربوي، وتدريبي، وواقعي، وأسوتي، وإسلامي، بمعنى أن تشكيل قائد هو من خلال التعليم والتدريب ووفق الواقع، وليكون نموذجا، وبالمعايير الإسلامية، وأن مفهوم التربية القيادية لطارق السويدان هو تعزيز نظرية وارن بلانك باسم "108 مهارات قيادية طبيعية" وهي النظرية التي أكدت على أنه لا يوجد شخص ولد قائدا في شكل طبيعي، لأن القيادة هي مجموعة من الخصائص والمهارات التي يمكن تعلمها، وأن تطبيق مفهوم التربية القيادية لطارق السويدان في إندونيسيا هو باسم "برنامج تعليم وتدريب الشباب القيادة الإسلامية 30 ساعة"، والتطبيقات للتربية القيادية الإسلامية وفق منظور طارق السويدان هي برنامج التعليم والتدريب القيادي الذي يقدم للشباب الذين هم من أشد الموارد البشرية خصبة، خطوة خطوة، في مؤسسة أو دورة تدريبية أنشئت خاصة بهذا الغرض، وذلك باستخدام مختلف أساليب التعليم والتدريب المتنوعة، وأن مثل هذا التعليم حدث ولا يزال يحدث في واقع المجتمع الإندونيسي مما يؤكد على أهمية دور الكيايات (الشيوخ) في البسانترينات (المعاهد الإسلامية) في إعداد كوادر العلماء الذين هم قادة للمستقبل. The conclusion of this research is that the concept of leadership education of Thariq as-Suwaidan is the concept of leadership education that having the characteristic of tarbawi, tadribi, waqi‘iy, uswati and Islami. In the sense of the formation of a leader must be through education, training, reality, model, and Islamic. Thariq as-Suwaidan’s Leadership Concept is to strengthen Warren Blank’s theory by the name of “108 Skills of Natural Born Leaders”, the theory that there is no natural leader. Leadership is a collection of traits and skills that can be learned. Application of Thariq as-Suwaidan Leadership Education Concept in Indonesia is under the name of “Youth Leadership Education & Training Program 30 Hours”. The application of Islamic leadership education of Thariq as-Suwaidan is a leadership and leadership training program provided to the youngest of the most fertile human resources, step by step, in a training institute or course established specifically for this purpose, using various varied learning methods. The kind of education has really happened and will constantly happen in the reality of Indonesian society. The condition strictly shows the importance of the roles of Islamic scholars (ulama) in Islamic schools or Islamic institutions to perform and to shape their next generation to become the future leaders.
总结研究人员从这项研究中得出的结论是，苏韦丹领导教育的概念是教育性的、经过培训的、现实主义的、阿苏蒂的和伊斯兰的，这意味着领导者的形成是通过教育和培训并根据现实进行的，并成为一种模式。按照伊斯兰标准，苏韦丹领导教育的概念是加强沃伦·普朗克的“108种自然领导技能”理论，该理论强调，没有人天生就是自然形式的领导者，因为领导力是一组特征。可以学习的技能，塔里克·苏韦丹领导教育概念在印度尼西亚的应用被称为“30小时伊斯兰领导青年教育和培训计划”，塔里克·苏韦丹认为，伊斯兰领导教育的应用是领导力教育和培训计划，使用各种不同的教育和培训方法，逐步在专门为此目的设立的机构或培训课程中为年轻人提供最丰富的人力资源，并且教育已经发生并将继续发生在印度尼西亚社会的现实中，这证实了在培养未来领导者学者干部方面，教长（伊斯兰研究所）的作用的重要性。这项研究得出的结论是，将撒威人视为撒威人的领导教育概念，是改变了塔巴维、塔德里比、瓦基三、奥斯瓦蒂和伊斯兰教特征的领导教育概念。在领导人形成的年龄，必须通过教育、培训、现实、模式和伊斯兰教来实现。泰国作为苏威丹领导人的概念是以“108 Skills of Natural Born Leaders”的名义加强沃伦·布莱克的理论，而这些理论并不是自然领袖。领导是可以学习的一系列培训和技能。泰国在印度尼西亚作为苏威丹领导教育概念的申请属于“青年领袖教育与培训计划30小时”的名称。应用伊斯兰领袖教育作为苏丹人是一个领导者和领导者培训计划，该计划将逐步提供给最年轻的人，在专门为此目的建立的培训机构或课程中，使用不同的学习方法。在印度尼西亚社会的现实中，教育的发展已经并将继续受到欢迎。严格的情况表明，伊斯兰学者（Ulama）在伊斯兰学校或机构中的作用对于发挥作用，并使他们的下一代成为未来的领导者具有重要意义。
{"title":"AT-TARBIYAH AL-QIYADIYYAH AL-ISLAMIYAH FI AL-MA‘AHID AL-ISLAMIYYAH BI INDONESIA WIFQA MANZHURI THARIQ AS-SUWAIDAN التربية القيادية الإسلامية في المعاهد الإسلامية بإندونيسيا وفق منظور طارق السويدان","authors":"A. Rohim, Endin Mujahidin, Didin Saefuddin, Adian Husaini","doi":"10.18860/EL.V19I2.4232","DOIUrl":"https://doi.org/10.18860/EL.V19I2.4232","url":null,"abstract":"الملخص توصل الباحث من هذه الدراسة إلى استنتاج وهو أن مفهوم التربية القيادية لطارق السويدان تربوي، وتدريبي، وواقعي، وأسوتي، وإسلامي، بمعنى أن تشكيل قائد هو من خلال التعليم والتدريب ووفق الواقع، وليكون نموذجا، وبالمعايير الإسلامية، وأن مفهوم التربية القيادية لطارق السويدان هو تعزيز نظرية وارن بلانك باسم \"108 مهارات قيادية طبيعية\" وهي النظرية التي أكدت على أنه لا يوجد شخص ولد قائدا في شكل طبيعي، لأن القيادة هي مجموعة من الخصائص والمهارات التي يمكن تعلمها، وأن تطبيق مفهوم التربية القيادية لطارق السويدان في إندونيسيا هو باسم \"برنامج تعليم وتدريب الشباب القيادة الإسلامية 30 ساعة\"، والتطبيقات للتربية القيادية الإسلامية وفق منظور طارق السويدان هي برنامج التعليم والتدريب القيادي الذي يقدم للشباب الذين هم من أشد الموارد البشرية خصبة، خطوة خطوة، في مؤسسة أو دورة تدريبية أنشئت خاصة بهذا الغرض، وذلك باستخدام مختلف أساليب التعليم والتدريب المتنوعة، وأن مثل هذا التعليم حدث ولا يزال يحدث في واقع المجتمع الإندونيسي مما يؤكد على أهمية دور الكيايات (الشيوخ) في البسانترينات (المعاهد الإسلامية) في إعداد كوادر العلماء الذين هم قادة للمستقبل. The conclusion of this research is that the concept of leadership education of Thariq as-Suwaidan is the concept of leadership education that having the characteristic of tarbawi, tadribi, waqi‘iy, uswati and Islami. In the sense of the formation of a leader must be through education, training, reality, model, and Islamic. Thariq as-Suwaidan’s Leadership Concept is to strengthen Warren Blank’s theory by the name of “108 Skills of Natural Born Leaders”, the theory that there is no natural leader. Leadership is a collection of traits and skills that can be learned. Application of Thariq as-Suwaidan Leadership Education Concept in Indonesia is under the name of “Youth Leadership Education & Training Program 30 Hours”. The application of Islamic leadership education of Thariq as-Suwaidan is a leadership and leadership training program provided to the youngest of the most fertile human resources, step by step, in a training institute or course established specifically for this purpose, using various varied learning methods. The kind of education has really happened and will constantly happen in the reality of Indonesian society. The condition strictly shows the importance of the roles of Islamic scholars (ulama) in Islamic schools or Islamic institutions to perform and to shape their next generation to become the future leaders.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49663012","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The aim of this study is to determine the implementation of Javanese language learning (through dolanan song) based on religious character building in curriculum 2013. It employs qualitative research design with a single case study approach. The results showed that the learning of Javanese language (on dolanan song) can establish religious character building through a scientific approach. Its implementation may involve learning models such as role play, discovery learning and problem based learning. The steps of learning based on scientific approach include activities to observe, ask, gather information, associates, try and communicate. Penelitian ini bertujuan untuk mengetahui implementasi pembelajaran Bahasa Jawa (materi tembang dolanan) berbasis pendidikan karakter religius dalam kurikulum 2013. Jenis penelitian ini adalah penelitian kualitatif dengan pendekatan studi kasus tunggal. Hasil penelitian menunjukkan bahwa pembelajaran Bahasa Jawa (materi tembang dolanan) dapat menanamkan pendidikan karakter religius melalui pendekatan saintifik. Implementasinya dapat menggunakan model pembelajaran Role Playing, Discovery Learning dan Problem Based Learning. Adapun langkah-langkah pembelajaran berbasis pendekatan saintifik meliputi kegiatan mengamati, menanya, mengumpulkan informasi, mengasosiasi, mencoba, dan mengomunikasikan.
{"title":"IMPLEMENTASI PEMBELAJARAN BAHASA JAWA (MATERI TEMBANG DOLANAN) BERBASIS PENDIDIKAN KARAKTER RELIGIUS DALAM KURIKULUM 2013","authors":"Prima Veronika","doi":"10.18860/EL.V19I1.3929","DOIUrl":"https://doi.org/10.18860/EL.V19I1.3929","url":null,"abstract":"The aim of this study is to determine the implementation of Javanese language learning (through dolanan song) based on religious character building in curriculum 2013. It employs qualitative research design with a single case study approach. The results showed that the learning of Javanese language (on dolanan song) can establish religious character building through a scientific approach. Its implementation may involve learning models such as role play, discovery learning and problem based learning. The steps of learning based on scientific approach include activities to observe, ask, gather information, associates, try and communicate. Penelitian ini bertujuan untuk mengetahui implementasi pembelajaran Bahasa Jawa (materi tembang dolanan) berbasis pendidikan karakter religius dalam kurikulum 2013. Jenis penelitian ini adalah penelitian kualitatif dengan pendekatan studi kasus tunggal. Hasil penelitian menunjukkan bahwa pembelajaran Bahasa Jawa (materi tembang dolanan) dapat menanamkan pendidikan karakter religius melalui pendekatan saintifik. Implementasinya dapat menggunakan model pembelajaran Role Playing, Discovery Learning dan Problem Based Learning. Adapun langkah-langkah pembelajaran berbasis pendekatan saintifik meliputi kegiatan mengamati, menanya, mengumpulkan informasi, mengasosiasi, mencoba, dan mengomunikasikan.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48502277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
يتحدث هذا البحث عن معجزة القرآن الكريم وما حباها الله تعالى به من خصائص فريدة، جعلت لها التميز عن كل المعجزات، ولذلك كان لها الأثر الفعال في تغيير حياة كل الشعوب، وتعديل أنماط حياتهم إلى ما هو أفضل في الأخلاق والقيم والسلوك الفردي والجماعي، ولم يقتصر دورها على شعب دون شعب أو أمة دون أمة، بل كان أثرها عاما كما هي معجزة لكل العالمين. This study explores the miracles of the Qur’an as well as its superiorities given by Allah that distinguish it from the other miracles. One of the miracles is its power to influence and change the life of a nation into a better living, both individually and socially. The notable miracle of the Qur’an is not limited to a particular nation or community, but its effect is general as the miracle for the whole universe
{"title":"معجزة القرآن الكريم خصائصها وأثرها على ثقافة الشعوب","authors":"Bakri Mohamed Bkheet","doi":"10.18860/el.v19i1.4052","DOIUrl":"https://doi.org/10.18860/el.v19i1.4052","url":null,"abstract":"يتحدث هذا البحث عن معجزة القرآن الكريم وما حباها الله تعالى به من خصائص فريدة، جعلت لها التميز عن كل المعجزات، ولذلك كان لها الأثر الفعال في تغيير حياة كل الشعوب، وتعديل أنماط حياتهم إلى ما هو أفضل في الأخلاق والقيم والسلوك الفردي والجماعي، ولم يقتصر دورها على شعب دون شعب أو أمة دون أمة، بل كان أثرها عاما كما هي معجزة لكل العالمين. This study explores the miracles of the Qur’an as well as its superiorities given by Allah that distinguish it from the other miracles. One of the miracles is its power to influence and change the life of a nation into a better living, both individually and socially. The notable miracle of the Qur’an is not limited to a particular nation or community, but its effect is general as the miracle for the whole universe","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44752149","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Humor becomes an important part in institutionalizing the culture of pesantren. Yet, the humor in pesantren often ignores the values that respect gender equality. Understanding Islam pesantren patriarchy becomes the root for establishing the themes of humor that exploit women’s bodies and sexuality. Study of humor and sexuality in pesantren in Indonesia are still unnoticed. This study used a qualitative research approach with a feminist analysis in pesantren Priangan West Java. The results of this study showed that Islam patriarchy in pesantren institutionalized within the themes of humor created by kiai, teachers, and students in pesantren. As the implication, humor in pesantren contains the values and ideology of gender bias in the form of stereotyping, objectification, and the domestication of women. Dominant objects in pesantren humor are the body and female sexuality. The body becomes the center of worship and praise despite the epicenter definition, identity, and control on women by men. Humor menjadi bagian penting dalam pelembagaan budaya pesantren. Akan tetapi humor-humor di pesantren sering mengabaikan nilai-nilai yang menghargai kesetaraan gender. Pemahaman Islam pesantren yang patriarki menjadi akar pembentukan tema-tema humor yang mengeksploitasi tubuh dan seksualitas perempuan. Kajian humor dan seksualitas di lingkungan pesantren di Indonesia termasuk yang luput dari perhatian. Kajian ini menggunakan pendekatan penelitian kualitatif dengan analisis feminis di pesantren Priangan Jawa Barat. Hasil penelitian ini menunjukkan bahwa patriarkisme Islam pesantren terlembagakan dalam tema-tema humor yang dibuat kiai, guru, dan santri di pesantren. Implikasinya humor-humor di lingkungan pesantren mengandung tata nilai dan ideologi bias gender berupa stereotip, objektifikasi, dan domestifikasi perempuan. Objek yang dominan humor di pesantren yaitu tubuh dan seksualitas perempuan. Tubuh menjadi pusat puja dan puji, tetapi menjadi episentrum pendefinisian, pemberian identitas, dan kontrol pada perempuan yang dilakukan laki-laki.
幽默成为使作家文化制度化的重要组成部分。然而，幽默往往忽略了尊重性别平等的价值观。理解伊斯兰教的父权制成为建立利用女性身体和性的幽默主题的基础。在印度尼西亚，关于幽默和性的研究仍未引起人们的注意。本研究采用质性研究方法，对西爪哇省普里扬甘省pesantren的女性主义进行分析。研究结果表明，伊斯兰教的父权制在教师、教师和学生创造的幽默主题中制度化。作为意蕴，女作家的幽默包含着性别偏见的价值观和意识形态，表现为对女性的刻板化、物化和驯化。女性幽默的主导对象是身体和女性的性欲。身体成为崇拜和赞美的中心，尽管中心是男性对女性的定义、身份和控制。幽默门加迪bagian penting dalam pelembagaan budaya pesantren。阿肯特塔皮幽默-幽默迪代表人物服务孟嘎巴坎尼莱尼莱杨孟哈盖克塞塔兰性别。伊斯兰教的代表人物是杨patriarki menjadi akar pembentukan tema-tema humor杨mengeksploitasi tubuh dan seksualitas perempuan。加客语幽默dan seksualitas di lingkungan pesantren di印度尼西亚termasuk yang luput dari perhaday。我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。Hasil penelitian ini menunjukkan bahwa patrikisme Islam pesantren terlembagakan dalam tema-tema humor yang dibuat kiai, guru, dan santri di pesantren。暗含幽默——幽默的主体性、主体性、主体性、主体性、主体性、主体性、主体性、主体性、主体性。杨洋主导的幽默是一种典型的幽默，是一种典型的幽默。Tubuh menjadi pusat puja dan puji, tetapi menjadi episentrum pendefinian, pemberian identitas, dan control pada perempuan yang dilakukan laki-laki。
{"title":"ISLAM DAN SEKSUALITAS: BIAS GENDER DALAM HUMOR PESANTREN","authors":"S. Sumadi","doi":"10.18860/el.v19i1.3914","DOIUrl":"https://doi.org/10.18860/el.v19i1.3914","url":null,"abstract":"Humor becomes an important part in institutionalizing the culture of pesantren. Yet, the humor in pesantren often ignores the values that respect gender equality. Understanding Islam pesantren patriarchy becomes the root for establishing the themes of humor that exploit women’s bodies and sexuality. Study of humor and sexuality in pesantren in Indonesia are still unnoticed. This study used a qualitative research approach with a feminist analysis in pesantren Priangan West Java. The results of this study showed that Islam patriarchy in pesantren institutionalized within the themes of humor created by kiai, teachers, and students in pesantren. As the implication, humor in pesantren contains the values and ideology of gender bias in the form of stereotyping, objectification, and the domestication of women. Dominant objects in pesantren humor are the body and female sexuality. The body becomes the center of worship and praise despite the epicenter definition, identity, and control on women by men. Humor menjadi bagian penting dalam pelembagaan budaya pesantren. Akan tetapi humor-humor di pesantren sering mengabaikan nilai-nilai yang menghargai kesetaraan gender. Pemahaman Islam pesantren yang patriarki menjadi akar pembentukan tema-tema humor yang mengeksploitasi tubuh dan seksualitas perempuan. Kajian humor dan seksualitas di lingkungan pesantren di Indonesia termasuk yang luput dari perhatian. Kajian ini menggunakan pendekatan penelitian kualitatif dengan analisis feminis di pesantren Priangan Jawa Barat. Hasil penelitian ini menunjukkan bahwa patriarkisme Islam pesantren terlembagakan dalam tema-tema humor yang dibuat kiai, guru, dan santri di pesantren. Implikasinya humor-humor di lingkungan pesantren mengandung tata nilai dan ideologi bias gender berupa stereotip, objektifikasi, dan domestifikasi perempuan. Objek yang dominan humor di pesantren yaitu tubuh dan seksualitas perempuan. Tubuh menjadi pusat puja dan puji, tetapi menjadi episentrum pendefinisian, pemberian identitas, dan kontrol pada perempuan yang dilakukan laki-laki.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43176276","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The study explains that the principles and purposes of the Agama Djawa Sunda - ADS is to serve by the Lord’s command and humanity. ADS believers view religion is not just as a belief, but rather as a measure of life. They also interpret religion as humans rule (rule of man in the act). They call the Lord the Lord as the Gusti Pengeran Si Kang Sawiji-wiji (the One and Only God), the way they pray to their God is not bound by time and place, it can be done anytime and anywhere because the important point is always rembering God. ADS has titis tulis verse called as “pikukuh tilu” (three powers) that becomes a guideline in everyday life, in relation with God and others. Penelitian memberikan penjelasan bahwa asas dan tujuan Agama Djawa Sunda adalah mengabdi kepada perintah Tuhan dan kepada perikemanusiaan. Penganut ADS memandang agama bukan hanya sebagai kepercayaan saja, melainkan lebih sebagai ukuran hidup, mereka juga memaknai agama sebagai aturan gawe manusai (aturan manusia dalam berperilaku). Mereka menyebut Tuhannya dengan sebutan Gusti Pengeran Si Kang Sawiji-wiji, cara mereka menyembah Tuhannya tidak terikat oleh waktu dan tempat, bisa dilakukan kapanpun dan dimanapun karena yang penting adalah intinya yaitu selalu mengingat Tuhan. ADS memiliki ayat titis tulis yang disebut pikukuh tilu yang menjadi pedoman dan penduan dalam kehidupan sehari-hari, dalam berketuhanan dan bereperikemanusiaan.
该研究解释说，阿加玛·贾瓦·桑达-ADS的原则和目的是按照上帝的命令和人性服务。ADS信徒认为宗教不仅仅是一种信仰，而是一种对生活的衡量。他们还将宗教解释为人的统治（行为中的人的统治）。他们称主为Gusti Pengeran Si Kang Sawiji wiji（唯一的上帝），他们向上帝祈祷的方式不受时间和地点的限制，可以随时随地进行，因为重要的是永远记住上帝。ADS有一首名为“pikukuh tilu”（三种力量）的titis tulis诗句，它成为日常生活中与上帝和他人相关的准则。研究表明，神圣信仰的基础和目的是服务于上帝和人类的命令。ADS信徒不仅将宗教视为信仰，而且将其视为衡量生活的尺度，他们还将宗教视作为人类的规则。他们以康王的名义呼唤他们的主，他们崇拜他们的主的方式不受时间和地点的限制，可以在任何时间和地点进行，因为重要的是对上帝的纪念。ADS有一首名为“我的大腿”的诗歌，它在日常生活中成为恋童癖者和居民，无论是在现实中还是在人类中。
{"title":"Agama Djawa Sunda (Ads) Religious Movement","authors":"Didin Komarudin","doi":"10.18860/el.v19i1.3683","DOIUrl":"https://doi.org/10.18860/el.v19i1.3683","url":null,"abstract":"The study explains that the principles and purposes of the Agama Djawa Sunda - ADS is to serve by the Lord’s command and humanity. ADS believers view religion is not just as a belief, but rather as a measure of life. They also interpret religion as humans rule (rule of man in the act). They call the Lord the Lord as the Gusti Pengeran Si Kang Sawiji-wiji (the One and Only God), the way they pray to their God is not bound by time and place, it can be done anytime and anywhere because the important point is always rembering God. ADS has titis tulis verse called as “pikukuh tilu” (three powers) that becomes a guideline in everyday life, in relation with God and others. Penelitian memberikan penjelasan bahwa asas dan tujuan Agama Djawa Sunda adalah mengabdi kepada perintah Tuhan dan kepada perikemanusiaan. Penganut ADS memandang agama bukan hanya sebagai kepercayaan saja, melainkan lebih sebagai ukuran hidup, mereka juga memaknai agama sebagai aturan gawe manusai (aturan manusia dalam berperilaku). Mereka menyebut Tuhannya dengan sebutan Gusti Pengeran Si Kang Sawiji-wiji, cara mereka menyembah Tuhannya tidak terikat oleh waktu dan tempat, bisa dilakukan kapanpun dan dimanapun karena yang penting adalah intinya yaitu selalu mengingat Tuhan. ADS memiliki ayat titis tulis yang disebut pikukuh tilu yang menjadi pedoman dan penduan dalam kehidupan sehari-hari, dalam berketuhanan dan bereperikemanusiaan.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45819590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
هذه دراسة تدور محاورها حول التشريع الإسلامي والنظم الوضعية. هدفت الدراسة إلى إبراز دور الإسلام التأريخي في إرساء حقوق الإنسان، انتهجت الدراسة المنهج الاستقرائي التحليلي، وتناولت الدراسة الموضوع بالبحث والتحليل معتمدة في ذلك على التشريع الإسلامي وما جاءت به الحضارة الإسلامية التي سادت العالم، ذلك بأن التشريع الإسلامي إلهي المصدر وصالح لكل زمان ومكان، على عكس النظم الوضعية التي تتحدث عن قضية الساعة، وقد استشهدت الدراسة بمجموعة من أقوال رجال النظم الوضعية مقارنة في موضوع البحث التي ظهر من خلالها تفوق التشريع الإسلامي بصورة واضحة نالت إعجاب واعتراف كثير من العلماء والمفكرين في العالم. This study covers Islamic law and positive law, which aims to show the role of Islam in the history of establishing human rights. It employs inductive analytic approach. Hence, it mainly refers to the law of Islam (Islamic tasyri') and what is brought by Islamic civilization leading the world. It is due to the fact that Islamic tasyri’ comes from Allah and is worth of all time and place. On the contrary, the positive law made by man deals with the problems related to time and conditions. This study is supported by legal experts to compare both laws. The finding shows the obvious advantage of Islamic tasyri' rather than other regulation or positive law. Its overwhelming advantage is also confirmed by world legal experts
{"title":"سبق الإسلام تأريخيًا وتفوقه في إرساء حقوق الإنسان (دراسة مقارنة بين التشريع الإسلامي والنظم الوضعية)","authors":"Yousif Abdallah Mustafa Abdalrazeq","doi":"10.18860/EL.V19I1.3874","DOIUrl":"https://doi.org/10.18860/EL.V19I1.3874","url":null,"abstract":"هذه دراسة تدور محاورها حول التشريع الإسلامي والنظم الوضعية. هدفت الدراسة إلى إبراز دور الإسلام التأريخي في إرساء حقوق الإنسان، انتهجت الدراسة المنهج الاستقرائي التحليلي، وتناولت الدراسة الموضوع بالبحث والتحليل معتمدة في ذلك على التشريع الإسلامي وما جاءت به الحضارة الإسلامية التي سادت العالم، ذلك بأن التشريع الإسلامي إلهي المصدر وصالح لكل زمان ومكان، على عكس النظم الوضعية التي تتحدث عن قضية الساعة، وقد استشهدت الدراسة بمجموعة من أقوال رجال النظم الوضعية مقارنة في موضوع البحث التي ظهر من خلالها تفوق التشريع الإسلامي بصورة واضحة نالت إعجاب واعتراف كثير من العلماء والمفكرين في العالم. This study covers Islamic law and positive law, which aims to show the role of Islam in the history of establishing human rights. It employs inductive analytic approach. Hence, it mainly refers to the law of Islam (Islamic tasyri') and what is brought by Islamic civilization leading the world. It is due to the fact that Islamic tasyri’ comes from Allah and is worth of all time and place. On the contrary, the positive law made by man deals with the problems related to time and conditions. This study is supported by legal experts to compare both laws. The finding shows the obvious advantage of Islamic tasyri' rather than other regulation or positive law. Its overwhelming advantage is also confirmed by world legal experts","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43477753","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Community-based disaster management is an attempt to optimize the potential of social and local values in communities to facilitate the handling of natural disasters. West Sumatra as one of the disaster-prone areas in Indonesia has a number of local wisdom values—a value combining religion and local culture—rooted in traditional philosophy; “Adat Basandi Syara’, Syara’ Basandi Kitabullah”. The examples of those local wisdoms are customary ideas or proverbs in the form of legend and expressions, architectural design of the traditional house—“Rumah Gadang”—and the structure of the environment as well as the social systems of kinship and traditional administration in the form of Nagari. This research employed qualitative method by using ethnography approach. The data were collected through observations, participation in social events, and in-depth interviews. Those techniques were applied to obtain the valid information and the meaning of events and behaviors comprehensively. The local values applied by the indigenous communities as the victims of natural disasters in some regions of West Sumatra include “Badoncek” tradition in Nagari Tandikat Padang Pariaman, the architecture of “Rumah Gadang” in Nagari Sungayang, Tanah Datar and disaster mitigation based on district in Nagari Kubang Putiah Agam. Managemen bencana berbasis masyarakat merupakan upaya untuk mengoptimalkan potensi sosial dan nilai-nilai lokal yang dimiliki masyarakat untuk memudahkan proses penanganan bencana alam. Sumatera Barat sebagai salah satu daerah rawan bencana di Indonesia, memiliki sejumlah nilai kearifan lokal, sebuah nilai yang memadukan antara agama dan budaya lokal yang termaktub dalam filosofi adat; Adat Basandi Syara’, Syara’ Basandi Kitabullah. Di antara kearifan lokal itu adalah ide atau pepatah adat dalam bentuk tambo dan ungkapan-ungkapan, tata ruang rumah adat dari segi arsitektur rumah gadang dan penataan lingkungannya serta sistem sosial kekerabatan dan pemerintahan adat dalam bentuk nagari. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnografi. Pengumpulan data dilakukan melalui observasi, keterlibatan dalam kegiatan masyarakat dan wawancara mendalam. Teknik-teknik ini dilakukan untuk mendapat informasi yang valid dan mendalam serta menghayati makna atau arti peristiwa dan tingkah laku secara komprehensif. Adapun nilai-nilai kearifan lokal yang diterapkan komunitas adat di Sumatera Barat meliputi tradisi badoncek di Nagari Tandikat Padang Pariaman, arsitektur dan tata kelola rumah gadang di Nagari Sungayang Tanah Datar serta mitigasi bencana berbasis nagari di Nagari Kubang Putiah Kabupaten Agam.
以社区为基础的灾害管理是尽量发挥社区的社会和地方价值的潜力，以促进处理自然灾害。西苏门答腊作为印尼的灾害多发地区之一，有许多植根于传统哲学的地方智慧价值观——一种宗教与地方文化相结合的价值观;" Adat Basandi Syara, Syara ' Basandi Kitabullah "这些地方智慧的例子是传说和表达形式的习俗观念或谚语，传统房屋的建筑设计-“Rumah Gadang”-环境结构以及亲属关系和传统行政管理形式的社会制度。本研究采用民族志定性研究方法。数据是通过观察、参与社会活动和深度访谈收集的。这些技术被用来全面地获取事件和行为的有效信息和意义。在西苏门答腊的一些地区，作为自然灾害受害者的土著社区所采用的当地价值观包括Nagari Tandikat Padang Pariaman的“Badoncek”传统，Nagari Sungayang的“Rumah Gadang”建筑，Tanah Datar和Nagari Kubang Putiah Agam的地区减灾。管理本迦纳基础masyarakat merupakan upaya untuk mengoptimalkan潜在的社会和nilai-nilai地方yang dimiliki masyarakat untuk memudahkan promenanganan本迦纳预警。印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚，印度尼西亚Adat Basandi Syara '， Syara ' Basandi Kitabullah。迪安达拉·克瑞凡当地的一群人在一起，他们在一起，他们在一起，他们在一起，他们在一起，他们在一起，他们在一起。Penelitian ini mongunakan方法的定性研究。彭普兰的数据是，keterlibatan dalam kegiatan masyarakat和wawancara mendalam。技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-技术-信息-阳有效，技术-技术-技术-知识-综合。这是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府，是一个地方政府。
{"title":"LOCAL WISDOM AND NATURAL DISASTER IN WEST SUMATRA","authors":"S. Rozi","doi":"10.18860/el.v19i1.3952","DOIUrl":"https://doi.org/10.18860/el.v19i1.3952","url":null,"abstract":"Community-based disaster management is an attempt to optimize the potential of social and local values in communities to facilitate the handling of natural disasters. West Sumatra as one of the disaster-prone areas in Indonesia has a number of local wisdom values—a value combining religion and local culture—rooted in traditional philosophy; “Adat Basandi Syara’, Syara’ Basandi Kitabullah”. The examples of those local wisdoms are customary ideas or proverbs in the form of legend and expressions, architectural design of the traditional house—“Rumah Gadang”—and the structure of the environment as well as the social systems of kinship and traditional administration in the form of Nagari. This research employed qualitative method by using ethnography approach. The data were collected through observations, participation in social events, and in-depth interviews. Those techniques were applied to obtain the valid information and the meaning of events and behaviors comprehensively. The local values applied by the indigenous communities as the victims of natural disasters in some regions of West Sumatra include “Badoncek” tradition in Nagari Tandikat Padang Pariaman, the architecture of “Rumah Gadang” in Nagari Sungayang, Tanah Datar and disaster mitigation based on district in Nagari Kubang Putiah Agam. Managemen bencana berbasis masyarakat merupakan upaya untuk mengoptimalkan potensi sosial dan nilai-nilai lokal yang dimiliki masyarakat untuk memudahkan proses penanganan bencana alam. Sumatera Barat sebagai salah satu daerah rawan bencana di Indonesia, memiliki sejumlah nilai kearifan lokal, sebuah nilai yang memadukan antara agama dan budaya lokal yang termaktub dalam filosofi adat; Adat Basandi Syara’, Syara’ Basandi Kitabullah. Di antara kearifan lokal itu adalah ide atau pepatah adat dalam bentuk tambo dan ungkapan-ungkapan, tata ruang rumah adat dari segi arsitektur rumah gadang dan penataan lingkungannya serta sistem sosial kekerabatan dan pemerintahan adat dalam bentuk nagari. Penelitian ini menggunakan metode kualitatif dengan pendekatan etnografi. Pengumpulan data dilakukan melalui observasi, keterlibatan dalam kegiatan masyarakat dan wawancara mendalam. Teknik-teknik ini dilakukan untuk mendapat informasi yang valid dan mendalam serta menghayati makna atau arti peristiwa dan tingkah laku secara komprehensif. Adapun nilai-nilai kearifan lokal yang diterapkan komunitas adat di Sumatera Barat meliputi tradisi badoncek di Nagari Tandikat Padang Pariaman, arsitektur dan tata kelola rumah gadang di Nagari Sungayang Tanah Datar serta mitigasi bencana berbasis nagari di Nagari Kubang Putiah Kabupaten Agam.","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47430803","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this study is to describe the mechanism interculturalism in “Serat Sastra Gendhing”, which is focused on the mechanisms acculturation. This research is motivated by the concept that the Suluk is a product of cultural contacts. In order to achieve the objectives of the study, we used the method of literature with a qualitative approach and supported the theory interculturalism. The results of this research is the discovery of variations mention of God that is the product of contact Javanese culture, Hinduism, and Islam. Variations of the name of God found them are Hyang, Widdhi, Hyang Manon, Pangeran, Allah Kudusul Almi, and Gusti Allah. Tujuan penelitian ini adalah mendeskripsikan mekanisme interkulturalisasi dalam Serat Sastra Gendhing, yang difokuskan pada mekanisme akuturasi. Penelitian ini dilatarbelakangi oleh konsep bahwa sastra suluk merupakan produk dari kontak budaya. Guna mencapai tujuan penelitian tersebut, maka digunakan metode kepustakaan dengan pendekatan kualitatif dan didukung dengan teori interkulturalisasi. Hasil dari penelitian ini adalah ditemukannya berbagai variasi penyebutan nama Tuhan yang merupakan produk dari kontak budaya Jawa, Hindu, dan Islam. Variasi nama Tuhan yang ditemukan diantaranya adalah Hyang, Widdhi, Hyang Manon, Pangeran, Allah Kudusul Almi, dan Gusti Allah
本研究的目的是描述“Serat Sastra Gendhing”中的跨文化机制，该研究侧重于文化适应的机制。这项研究的动机是认为苏鲁克人是文化接触的产物。为了达到研究的目的，我们采用了定性的文学方法，并支持了跨文化主义理论。这项研究的结果是发现了提到上帝的变体，这是爪哇文化、印度教和伊斯兰教接触的产物。他们发现的上帝名字的变体是Hyang、Widdhi、Hyang Manon、Prince、Allah Holy Almi和Gusti Allah。本研究的目的是描述Gendhing Sastra协会的跨文化机制，重点是尖锐化机制。这项研究的依据是古代文学是文化接触的产物。使用以达到研究目的，然后使用具有定性方法和跨文化理论支持的识字方法。这项研究的结果是通过各种各样的神的名字发现的，神是爪哇、印度教和伊斯兰文化接触的产物。在他们中间发现的上帝名字的变体是Hyang、Widdhi、Hyang Manon、Prince、Allah Almi The Holy One和上帝的意志。
{"title":"Variasi Nama Tuhan dalam Teks Serat Sastra Gendhing, Kajian Akulturasi terhadap Sastra Suluk","authors":"Yuli Kurniati Werdiningsih","doi":"10.18860/el.v19i1.3827","DOIUrl":"https://doi.org/10.18860/el.v19i1.3827","url":null,"abstract":"The purpose of this study is to describe the mechanism interculturalism in “Serat Sastra Gendhing”, which is focused on the mechanisms acculturation. This research is motivated by the concept that the Suluk is a product of cultural contacts. In order to achieve the objectives of the study, we used the method of literature with a qualitative approach and supported the theory interculturalism. The results of this research is the discovery of variations mention of God that is the product of contact Javanese culture, Hinduism, and Islam. Variations of the name of God found them are Hyang, Widdhi, Hyang Manon, Pangeran, Allah Kudusul Almi, and Gusti Allah. Tujuan penelitian ini adalah mendeskripsikan mekanisme interkulturalisasi dalam Serat Sastra Gendhing, yang difokuskan pada mekanisme akuturasi. Penelitian ini dilatarbelakangi oleh konsep bahwa sastra suluk merupakan produk dari kontak budaya. Guna mencapai tujuan penelitian tersebut, maka digunakan metode kepustakaan dengan pendekatan kualitatif dan didukung dengan teori interkulturalisasi. Hasil dari penelitian ini adalah ditemukannya berbagai variasi penyebutan nama Tuhan yang merupakan produk dari kontak budaya Jawa, Hindu, dan Islam. Variasi nama Tuhan yang ditemukan diantaranya adalah Hyang, Widdhi, Hyang Manon, Pangeran, Allah Kudusul Almi, dan Gusti Allah","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42163090","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Flood disaster as a natural phenomenon has a lot of meaning for the rural community. They believe that flood is the power of deity, as a sign that a quarrel is happening ‘under water’, and a sign of God’s kindness because flood has negative and positive aspects. These show that people’s thoughts are shaped by several factors, such as local and religious beliefs (Sufism). This paper outlines how Segeri society describes the meaning of flood disaster constructed by local beliefs and Islamic sufism. Historically, the spread of Islam in South Sulawesi – that is generally characterized as ‘Sufi’ – is the factor influencing the religious belief of local society. The aforementioned belief is the sufism characteristic which is about the absolute resignation toward God’s will and fate. This study uses phenomenological approach to interpret the understanding of flood and the local belief obtained through in-depth interview to Bissu and farmers. The interview data is also linked to the observation of the natural environment. The research shows that Segeri society believes that flood is God’s will and reprisal. By being given an ordeal, someone’s sins will be decreased. Flood – they believe – will give positive impacts and also bring God’s blessing in their lives. This belief causes the so-called ‘resignation’ everytime flood destroys their area. Bagi masyarakat pedesaan, bencana banjir adalah fenomena alam yang memiliki banyak makna. Beberapa di antaranya yaitu banjir sebagai perwujudan kekuasaan dewa, sebagai pertanda sedang terjadi pertikaian di alam bawah air, dan merupakan tanda kebaikan Tuhan karena banjir memiliki aspek negatif dan positif. Contoh-contoh tersebut menunjukkan pemaknaan masyarakat yang dibentuk oleh beberapa faktor, antara lain kepercayaan lokal dan keyakinan keagamaan (sufisme). Tulisan ini menguraikan pemaknaan masyarakat Segeri terhadap terjadinya bencana banjir yang dikonstruksi kepercayaan lokal dan Islam sufisme. Secara historis, penyebaran agama Islam di provinsi Sulawesi Selatan yang umumnya berciri ‘sufistik’ merupakan salah satu faktor yang membentuk keyakinan keagamaan masyarakat setempat. Keyakinan keagamaan yang dimaksud adalah adanya karakteristik sufisme yang berisi ‘kepasrahan’ mutlak atas kehendak dan takdir Tuhan. Penelitian ini menggunakan pendekatan fenomenologi dengan menafsirkan pemahaman masyarakat Segeri terhadap banjir, kepercayaan lokal mereka yang diperoleh melalui wawancara mendalam dengan bissu dan petani. Data wawancara tersebut juga dihubungkan dengan pengamatan terhadap lingkungan alam setempat. Hasil penelitian menunjukkan bahwa masyarakat Segeri meyakini banjir sebagai cobaan dan kehendak dari Tuhan. Setiap cobaan yang dialami manusia berarti menggugurkan dosa-dosanya. Banjir yang datang dianggap memiliki hikmah kebaikan dan keberkahan Tuhan dalam kehidupan mereka. Keyakinan tersebut berkonsekuensi terhadap ‘kepasrahan’ masyarakat setiap banjir terjadi
{"title":"FLOOD DISASTER, LOCAL BELIEF AND ISLAM-SUFISM","authors":"Harifuddin Harifuddin","doi":"10.18860/el.v19i1.3916","DOIUrl":"https://doi.org/10.18860/el.v19i1.3916","url":null,"abstract":"Flood disaster as a natural phenomenon has a lot of meaning for the rural community. They believe that flood is the power of deity, as a sign that a quarrel is happening ‘under water’, and a sign of God’s kindness because flood has negative and positive aspects. These show that people’s thoughts are shaped by several factors, such as local and religious beliefs (Sufism). This paper outlines how Segeri society describes the meaning of flood disaster constructed by local beliefs and Islamic sufism. Historically, the spread of Islam in South Sulawesi – that is generally characterized as ‘Sufi’ – is the factor influencing the religious belief of local society. The aforementioned belief is the sufism characteristic which is about the absolute resignation toward God’s will and fate. This study uses phenomenological approach to interpret the understanding of flood and the local belief obtained through in-depth interview to Bissu and farmers. The interview data is also linked to the observation of the natural environment. The research shows that Segeri society believes that flood is God’s will and reprisal. By being given an ordeal, someone’s sins will be decreased. Flood – they believe – will give positive impacts and also bring God’s blessing in their lives. This belief causes the so-called ‘resignation’ everytime flood destroys their area. Bagi masyarakat pedesaan, bencana banjir adalah fenomena alam yang memiliki banyak makna. Beberapa di antaranya yaitu banjir sebagai perwujudan kekuasaan dewa, sebagai pertanda sedang terjadi pertikaian di alam bawah air, dan merupakan tanda kebaikan Tuhan karena banjir memiliki aspek negatif dan positif. Contoh-contoh tersebut menunjukkan pemaknaan masyarakat yang dibentuk oleh beberapa faktor, antara lain kepercayaan lokal dan keyakinan keagamaan (sufisme). Tulisan ini menguraikan pemaknaan masyarakat Segeri terhadap terjadinya bencana banjir yang dikonstruksi kepercayaan lokal dan Islam sufisme. Secara historis, penyebaran agama Islam di provinsi Sulawesi Selatan yang umumnya berciri ‘sufistik’ merupakan salah satu faktor yang membentuk keyakinan keagamaan masyarakat setempat. Keyakinan keagamaan yang dimaksud adalah adanya karakteristik sufisme yang berisi ‘kepasrahan’ mutlak atas kehendak dan takdir Tuhan. Penelitian ini menggunakan pendekatan fenomenologi dengan menafsirkan pemahaman masyarakat Segeri terhadap banjir, kepercayaan lokal mereka yang diperoleh melalui wawancara mendalam dengan bissu dan petani. Data wawancara tersebut juga dihubungkan dengan pengamatan terhadap lingkungan alam setempat. Hasil penelitian menunjukkan bahwa masyarakat Segeri meyakini banjir sebagai cobaan dan kehendak dari Tuhan. Setiap cobaan yang dialami manusia berarti menggugurkan dosa-dosanya. Banjir yang datang dianggap memiliki hikmah kebaikan dan keberkahan Tuhan dalam kehidupan mereka. Keyakinan tersebut berkonsekuensi terhadap ‘kepasrahan’ masyarakat setiap banjir terjadi","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48275507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
ملخص تبين لنا من هذا البحث أن (دون) ظرف مبهم منصرف كثير ملازمة الظرفية غير أنه نقل للاسمية فأخبر به ووصف به بمعنى الشيء المنحط عن غيره لأن دلالة (دون) هي تقصير عن الغاية المكانية الحسية أو المعنوية، واستعمل (دون) اسم فعل أمر بمعنى خذ المتعدي أو بمعنى توقف أو تأخر اللازم، واتصفت جملته بالجمود فلا يتعدى مفعوله عليه، وأخذ من دون اسم تفضيل للدلالة على تفاوت المكان أو المكانة، واستعملت (دون) في السياق بدلالات وظيفية مختلفة فجاءت بمعنى (لا)، و(قبل)، و(قدام)، و(تحت)، و(غير) و(من غير)، وتتركب (دون) مع حرف الجر (من) لتكون بمعنى (غير)، و(قبل)، و(تحت)، و(لا)، و(سوى)، وتتركب (دون) مع حرف الجر الباء ليكون بمعنى (غير)، و(أقل). ويستفاد من هذا أنه لك استعمال (دون) أو (من دون) أو (بدون) إن أردت معنى (غير) أو (أقل). It appears from this research that (Doon) is a vague adverb, and it always stays as an adverb. However, it has been also used as a noun. Therefore it could be used as a predicate. (Doon) describes things that are less than the others, either physically or socially. In addition, it is likely used as a command verb in the meaning of take or stop. The sentence that (Doon) comes in, is always in a specific order. (Doon) can also be used to express preference or disparity of places and ranks and it comes in the meaning of (not), (before), (in front), (below), (other than) and (without) depending on the context. (Doon) is an idiom when it combines with the preposition (from) in the meaning of (other than), (before), (under), (not) and (except), it also combines with the preposition (with) in the meaning of (other than), (before), (below), (not) and (except). Finally, you can use (Doon) or (Mn Doon) or (Bedoon) in the meaning of (other than) or (below).
{"title":"أحكام (دون) ودلالاتها السياقية","authors":"Aboaws Ibrahim Alshamsan","doi":"10.18860/el.v18i2.3674","DOIUrl":"https://doi.org/10.18860/el.v18i2.3674","url":null,"abstract":"ملخص تبين لنا من هذا البحث أن (دون) ظرف مبهم منصرف كثير ملازمة الظرفية غير أنه نقل للاسمية فأخبر به ووصف به بمعنى الشيء المنحط عن غيره لأن دلالة (دون) هي تقصير عن الغاية المكانية الحسية أو المعنوية، واستعمل (دون) اسم فعل أمر بمعنى خذ المتعدي أو بمعنى توقف أو تأخر اللازم، واتصفت جملته بالجمود فلا يتعدى مفعوله عليه، وأخذ من دون اسم تفضيل للدلالة على تفاوت المكان أو المكانة، واستعملت (دون) في السياق بدلالات وظيفية مختلفة فجاءت بمعنى (لا)، و(قبل)، و(قدام)، و(تحت)، و(غير) و(من غير)، وتتركب (دون) مع حرف الجر (من) لتكون بمعنى (غير)، و(قبل)، و(تحت)، و(لا)، و(سوى)، وتتركب (دون) مع حرف الجر الباء ليكون بمعنى (غير)، و(أقل). ويستفاد من هذا أنه لك استعمال (دون) أو (من دون) أو (بدون) إن أردت معنى (غير) أو (أقل). It appears from this research that (Doon) is a vague adverb, and it always stays as an adverb. However, it has been also used as a noun. Therefore it could be used as a predicate. (Doon) describes things that are less than the others, either physically or socially. In addition, it is likely used as a command verb in the meaning of take or stop. The sentence that (Doon) comes in, is always in a specific order. (Doon) can also be used to express preference or disparity of places and ranks and it comes in the meaning of (not), (before), (in front), (below), (other than) and (without) depending on the context. (Doon) is an idiom when it combines with the preposition (from) in the meaning of (other than), (before), (under), (not) and (except), it also combines with the preposition (with) in the meaning of (other than), (before), (below), (not) and (except). Finally, you can use (Doon) or (Mn Doon) or (Bedoon) in the meaning of (other than) or (below).","PeriodicalId":31198,"journal":{"name":"El Harakah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2016-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67625974","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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