Inhaltsverzeichnis
Auswahl der wissenschaftlichen Literatur zum Thema „Ru’ya“
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Zeitschriftenartikel zum Thema "Ru’ya"
1
Nafisah, Raudhatun, and Ummul Aiman. "Lafaz Ru’ya dan Hulm dalam Al-Qur’an." TAFSE: Journal of Qur'anic Studies 1, no. 1 (2016): 87. http://dx.doi.org/10.22373/tafse.v1i1.14286.
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The problem of dreams in Islam has a very special position. This is because dreams are one of the ways that Allah chose to convey revelation to His prophets through the dreams of the prophets. There are two kinds of dreams that humans often experience, namely good dreams (ru'ya) which is believed to be the bearer of good news and bad dreams (ḥulm) known as bearers of bad news. The author will examine in detail the interpretation of the words ru'ya and ulm in the Qur'an and the context of ru'ya and ulm in the Qur'an. In this study, the author uses library research, namely by collecting data and reviewing library materials. In addition, the author also uses the mauḍu'i method. As a result, the writer finds that the position between the two words above, namely ru'ya and ulm, has its own differences. The difference can be seen in terms of the usefulness of lafaẓ ru'ya which is used to express good and true dreams that come from God, while ulm is often used to convey nightmares or dreams that come from the devil. From the results of this study, it can be concluded that in the Qur'an the word that means dream is nature, while the word ulm is defined as the age of puberty. Permasalahan mimpi dalam Islam mempunyai kedudukan yang sangat istimewa. Hal ini disebabkan mimpi merupakan salah satu jalan yang Allah pilih untuk menyampaikan wahyu kepada nabi-Nya melalui mimpi para nabi. Mimpi yang sering dialami manusia ada dua macam, yaitu mimpi baik (ru’ya) yang dipercaya sebagai pembawa berita baik dan mimpi buruk (ḥulm) dikenal dengan pembawa kabar buruk. Penulis akan mengkaji secara rinci mengenai penafsiran kata ru’ya dan ḥulm di dalam al-Qur’an serta konteks ru’ya dan ḥulm dalam al-Qur’an. Dalam penelitian ini, penulis menggunakan penelitian library research, yakni dengan mengumpulkan data dan menelaah bahan-bahan kepustakaan. Selain itu penulis juga menggunakan metode mauḍu’i. Hasilnya penulis dapatkan bahwa kedudukan antara kedua lafaẓ di atas yaitu ru’ya dan ḥulm memiliki perbedaan tersendiri. Perbedaan itu terlihat dari segi kegunaan lafaẓ ru’ya yang digunakan dalam menyatakan mimpi baik dan benar yang berasal dari Allah, sedangkan ḥulm sering digunakan dalam menyampaikan mimpi buruk atau mimpi yang berasal dari setan. Dari hasil penelitian tersebut dapat disimpulkan bahwasanya dalam al-Qur’an kata yang bermakna mimpi yaitu aḥlam, sedangkan kata ḥulm diartikan sebagai usia baligh.
2
De Diego González, Antonio. "Contemplando lo Real. Una lectura akbarí de las experiencias visionarias de Ahmad Tijani." RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 4, no. 2 (2021): 29–56. http://dx.doi.org/10.24310/raphisa.2020.vi8.10655.
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En el sufismo la experiencia visionaria (ru’ya) es uno de los principales métodos de conocimiento profundo de la realidad (ḥaqīqa). La visión verídica (ru’ya ṣadīqa) y la visión despierta (ru’ya fi-l yaqẓa) son las principales vías de acceso al mundo imaginal (‘ālam al-mithāl) y a la hermenéutica vital que se desprende de estas experiencias. Este trabajo recoge y analiza desde una perspectiva filosófica las principales experiencias visionarias de uno de los más importantes personajes de la ṭarīqa Tijāniyya, Aḥmad Tijāni, comparándolas ambas con los planteamientos y vivencias de Muḥy al-dīn Ibn ‘Arabī sobre la experiencia visionaria.
3
Marwadi, Marwadi, Rina Heriyanti, and Farah Nuril Izza. "The Fiqh of Hisab-Ru’ya in the Twentieth Century Indonesia: Study on the Thoughts of Hamka, Hasbi Ash-Shiddieqy, and Moenawar Chalil about the Unification of Hijri Calendar." Al-Manahij: Jurnal Kajian Hukum Islam 17, no. 1 (2023): 13–26. http://dx.doi.org/10.24090/mnh.v17i1.7902.
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Fiqh discourses regarding differences in methods and criteria (hisab and ru’ya) for determining the beginning of the Hijri months are still being debated among Muslims in Indonesia. Until now, there is no Hijri calendar that applies globally. The existing Islamic calendar is a local or regional calendar. The absence of a unified Hijri calendar often causes confusion in setting dates in Muslim society, and this makes Muslim intellectuals continue to study it. The idea of creating a unified Hijri calendar in Indonesia was originally raised by Hamka, Muhammad Hasbi Ash-Shiddieqy, and Moenawar Chalil. This research explores how the Hijri calendar is unified according to their opinions. This study is a qualitative research with a socio-historical and hermeneutic approach. Data collection uses the documentation method with the content analysis model. The results of this study indicate that Hamka believes that there needs to be a unified result between the hisab and the ru’ya methods, so that the Hijri calendar, especially the beginning of Ramadan and Shawwal, can become a fixed date. Meanwhile, Hasbi offers the idea that to overcome the differences in the beginning of Ramadan and Shawwal one must use the ru’yat method with global matla’. Meanwhile, Moenawar Chalil believes that the preparation of the Hijri calendar in Indonesia can only use the hisab method. These three ideas can be a solution in an effort to achieve uniformity of the Hijri calendar in Indonesia.
4
Azhari, Susiknan. "Karakteristik Hubungan Muhammadiyah dan NU dalam Menggunakan Hisab dan Rukyat." Al-Jami'ah: Journal of Islamic Studies 44, no. 2 (2006): 453–86. http://dx.doi.org/10.14421/ajis.2006.442.453-485.
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This article studies the matter of ḥisāb and ru’ya, particularly conducted by the following two extremely well-known socio-religious organizations, NU and Muhammadiyah. The reason for this choice is that the two for most of Indonesian people is the symbol of difference, even, of dissension among its Muslims referring to the thought of lunar calendar in Indonesia. The choice and the usage of the two matters frequently take place to determine the beginning of Ramaḍān, Shawwāl, and Dhū’l-Ḥijja in spite of the others. Therefore, it is necessary to deal with how the relation between NU and Muhammadiyah is due to the matters. To find out the answer for the inquiry theoretical framework developed by Ian G. Barbour i.e.: Conflict, Independent, Dialogue and Integration will be exercised.
5
Al Farabi, Fahmi Akhyar, and Sabilul Wafda. "The Issue of Synonymy between the Words Al-Hulm and Al-Ru’ya in Surah Yusuf: A Quranic Semantics Study." Journal of Arabic Language Studies and Teaching 3, no. 2 (2023): 168–84. http://dx.doi.org/10.15642/jalsat.2023.3.2.168-184.
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The issue of synonymy in the Holy Qur'an is one of the important controversial issues between scholars and those working with the Qur'an and its sciences, ancient and modern. Some scholars prove the occurrence of synonymy in the Qur'an by the difference in the two words and the meaning being the same, and some of them deny its occurrence by the complete lack of synonymy between the two words. It is one of the synonymous words in the Qur'an, including Al-Hulm and Al-Ru'ya. This study aims to clarify and answer detailed implications in the meaning of the words Al-Hulm and Al-Ru'ya in Surah Yusuf. The type of this study is a desk study to obtain facts about the semantic meaning between these two words using the descriptive and analytical approach to solve study problems. The results of this research are that the semantic study reveals great secrets and wondrous wisdom that can only be imagined by those who contemplate this great miracle of the Qur'an. The words al-Hilm and al-Ru'ya have synonymy and context comparison. Regarding synonymy, these two words have the same meaning: dream. Meanwhile, in a comparative context, the verses in al-Ru'ya show dreams and are revelations sent down by Allah SWT to His Prophet and can be interpreted. As for al-Hilm in context, it has no meaning and does not require interpretation, and it is associated with Satan, and it is not permissible for Muslims to talk about it because it is part of Satan's play.
6
Muttaqin, Entol Zaenal. "THEOLOGICAL DEBATES ON ASH‘ARIYYA TENETS." ALQALAM 34, no. 2 (2017): 201. http://dx.doi.org/10.32678/alqalam.v34i2.1845.
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There are some differences in defining Islamic theology since the era of prophet Muhammad. Some of them emerged from political aspects, and some of them are not. The two prominent ideologies in Islamic theology are Ash’ariyya derived from Sunni, and Mu’tazilla from Syi’a. One of significant scholars in 19 century, Nawawi al-bantani, wrote many books in wide Islamic studies, one of them is Fath al-Magid in theology. Many scholars wrote and designated themselves to a particular group. In contrary, although Nawawi al-Bantani confessed himself as Sunni scholar, yet in some of his writing including Fath al-Magid, he opposed Ash’ariyya and defended Mu’tazila. To some extent, this manner will come up into a unique scholarship tradition for some scholars, indeed, this research aimed to investigate this behavior in final words this paper concluded that Nawawi distanced himself from Ash’ari when he stated that God’s essence and His attributes are inseparable and thereby preserve the oneness of God. He adopted both Ash’ari’s concept, that the Qur’an is not created (ghayr makhluq and it is qadim) and Mu’tazila’s concept, that the Qur’an is created (makhluq and it is hadith). According to Nawawi, the Qur’an is created when it refers to the text and the sound, but uncreated when it refers to the underlying meaning of each verse, even if this contradicts the concept of free will that Nawawi adopted. For his last explanation, pertaining to the concept of prophecy, ru’ya and shafa’a, Nawawi provided a very general explanation, neglecting to elaborate on some important issues relating to the concept of prophecy. it is obvious that Fath al-Magid, with its different interpretation of Ash’ari’s work, meant it was similar to other Sunni theological works that aimed to modify Ash’ari’s original doctrine.
7
Muttaqin, Jamalul, and Moch Dimas Maulana. "KAJIAN HADIS AHL AL-SUNNAH DI PESANTREN: Studi Kitab Hujjah Ahl al-Sunnah wa al-Jama’ah Karya Kyai Ali Ma’sum Krapyak." Riwayah : Jurnal Studi Hadis 6, no. 2 (2020): 253. http://dx.doi.org/10.21043/riwayah.v6i2.7541.
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<p>Kajian hadis tidak bisa dilepaskan dari amaliah kehidupan masyarakat sehari-hari. Tradisi keagamaan semuanya dibangun melalui fondasi sumber kedua dalam agama Islam yaitu hadis. Saat ini kajian-kajian hadis di pesantren nyaris mendapatkan perhatian yang kurang menarik untuk dibahas, bahkan kajian hadis di pesantren menempati posisi yang kesekian dibandingkan dengan kajian-kajian keilmuan lainnya, seperti fiqih, akhlaq, atau tafsir. Oleh karena itu, pelbagai karya ulama kontemporer Indonesia dalam bidang hadis yang lahir dari buah rahim pesantren sangat minim sekali. Dengan menggunakan metode deskriptif-analitis, artikel ini secara khusus akan membahas tentang kitab <em>Hujjah Ahl al-Sunnah wa al-Jama’ah, </em>karya ulama besar Kyai Ali Maksum, Krapyak Yogyakarta. Kitab ini hadir untuk memenuhi kebutuhan masyarakat Nahdliyyin dengan argumen-argumen yang menjadi landasan praktek keagamaan. Karya yang lahir dari pesantren ini sebagai bentuk komitmen untuk melawan wacana <em>bid’ah</em> dan pemahaman Islam yang sangat inklusif dan kaku menyikapi tradisi yang berkembang di masyarakat. Artikel ini juga mengkaji perdebatan hadis-hadis <em>ahl al-sunnah wa al-jama’ah</em> dalam kitab ini<em>,</em> terutama yang menjadi hujjah-hujjah kelompok ini<em> </em>yang kerap digunakan sebagai legitimasi atas amaliah kelompok sunni seperti ziarah kubur, tahlilan, dan penentuan awal bulan puasa antara <em>ru’yah</em> dan <em>hisab</em>. Penelitian ini menghasilkan penolakan dan pengokohan terhadap tuduhan <em>bid’ah </em>yang dinarasikan terhadap kelompok <em>ahl al-sunnah wa al-jama’ah.</em></p><p> </p><p>[<strong>The Discourse of <em>Ahl </em><em>al-Sunnah</em>’s Hadith in Pesantren: The Study of the Book <em>Hujja Ahl al-Sunna wa al-Jama'a</em> by Kyai Ali Ma'sum Krapyak</strong>. The discourse of hadith cannot be separated from the practice of everyday people's lives. All religious traditions are built on the foundation of the second source in Islam, hadith. At present, the studies of hadith in Islamic boarding schools almost get less interesting attention to discuss, even the study of hadith in pesantren occupies the umpteenth position compared to other scientific studies, such as Islamic law, ethics, or tafseer. Therefore, the various works of contemporary Indonesian scholars in the field of hadith that were born from the womb of pesantren are very minimal. This article will specifically discuss the book <em>Hujja Ahl al-Sunna wa al-Jama'a</em>, the work of the great scholar Kyai Ali Maksum, Krapyak Yogyakarta. This book existed to meet the needs of the <em>Nahdliyyin</em> community with arguments that form the basis of religious practice. One of them examines the debate about the traditions of <em>ahl al-sunna wa al-jama'a</em>, especially those that become the arguments of the <em>ahl al-sunna wa al-jama'a</em> group, which often lead to discourses on the practice of sunni groups such as the grave pilgrimage, <em>tahlilan,</em> and the determination of the beginning of the fasting month between <em>ru’ya</em> and <em>hisab</em>. The work that was born from pesantren is a form of commitment to fighting <em>bid'a</em> discourses and a very inclusive and rigid understanding of Islam in addressing the traditions that develop in society. This research resulted in rejection and confirmation of the allegations of heresy narrated against the <em>ahl al-sunna wa al-jama'a</em> group.]</p>
8
Bunin, Ivan, and Graham Hettlinger. "Rusya." Hudson Review 52, no. 1 (1999): 19. http://dx.doi.org/10.2307/3852569.
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9
Tüysüzoğlu, Göktürk. "Rusya - Türkiye İlişkilerindeki Değişimin, Rusya - Ermenistan İlişkilerine Olan." Karadeniz Arastirmalari Merkezi 15, no. 58 (2018): 216–39. http://dx.doi.org/10.12787/karam1298.
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KARABULUT, Şahin. "2014 RUSYA - BATI GERİLİMİ VE RUSYA EKONOMİK KRİZİ'NE BAKIŞ." International Journal of Social Humanities Sciences Research (JSHSR) 6, no. 48 (2019): 4670–76. http://dx.doi.org/10.26450/jshsr.1721.
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