Littérature scientifique sur le sujet « Religione ittita »
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Articles de revues sur le sujet "Religione ittita"
1
Salvini, Mirjo. « Considerazioni su alcuni sigilli reali ittiti ». Sefarad 50, no 2 (30 décembre 1990) : 455. http://dx.doi.org/10.3989/sefarad.1990.v50.i2.1041.
Texte intégralRésumé :
Se proponen algunas lecturas nuevas e integraciones en sellos reales hititas de Boğazköy. Probablemente no existió la reina * Malnigal, Malni sería más bien un término de augurio del léxico hitita-luvio. La impronta del sello SBo I 36 = HGB I 219 debe ser atribuida a Šuppiluliuma. En el sello Maṣat 75.10 el nombre de la reina que acompaña al monograma de Tudḫaliya III es Taduḫepa y no *Šatatuḫepa. Su nombre es Taduḫepa en la leyenda jeroglífica y es confirmado por los trazos cuneiformes en la corona circular.
2
Wahyudin, Undang Ruslan, Dudung Winara et Hinggil Permana. « TEACHER PROFESSIONALISM IMPROVEMENT MANAGEMENT : STUDY OF PRINCIPAL LEADERSHIP AT SMA AL-ITTIHAD KARANG TENGAH CIANJUR ». AL-TANZIM : Jurnal Manajemen Pendidikan Islam 5, no 2 (20 août 2021) : 115–24. http://dx.doi.org/10.33650/al-tanzim.v5i2.2222.
Texte intégralRésumé :
This research is motivated by the fact that at Al-Ittihad High School, there is a lack of awareness of students towards the practice of religion. This study aimed to determine the principal's program in planning, organizing, implementing, supervising, supporting, and inhibiting factors from improving the professionalism of teachers at Al-Ittihad High School. This research is qualitative descriptive field research. They are collecting data using interviews, observation, and documentation methods. Analysis of the data used is a qualitative analysis consisting of three components of analysis: data reduction, data presentation, and concluding. All three are carried out interactively with the data collecting process as one cycle. The results show that planning is done by improving the quality of teachers, continuing education to a higher level, providing adequate honorarium incentives, involving teachers in training, workshops, seminars, workshops, and so on.
3
Piatrovich, Ihar'. « The Ittifaq-el-Muslimin Party in the Russian Political System of the Early twentieth Century : Religious Aspects of Tatar Liberalism ». Исторический журнал : научные исследования, no 2 (février 2022) : 16–25. http://dx.doi.org/10.7256/2454-0609.2022.2.37894.
Texte intégralRésumé :
The subject of this article is the activity of the political party "Ittifaq-el-Muslimin" - a Muslim liberal party, the majority of whose members consisted of representatives of the Tatar population of Russia at the beginning of the twentieth century. Tatar liberalism, in whose ideology the question of religion occupied one of their main places, was formed in 1905 - 1906. Its formation is connected with the holding of illegal All-Russian Muslim congresses. Sadri Maksudi, Yusuf Akchura, Gayah Ishaki and M. Bigi were at the origins of this congress. The Ittifaq-el-Muslimin party was formed at the III illegal All-Russian Muslim Congress on the basis of the previously formed All-Russian Muslim Union. This article is devoted to the activities of the Muslim Liberal Party and the consideration of the role of state-confessional relation. The main contribution of the author to the study lies in the revealing of the history and the role of the religio in the ideology and activities of national-religious liberal political parties in Russia at the beginning of the twentieth century on the example of the Ittifaq-el-Muslimin party. In addition, the activity of the party is considered in the context of the all-Russian party system of 1905 - 1917. As a result of the research, the author came to the following conclusions. Despite the official legal consolidation of the concept of freedom of conscience, the Orthodox Church continued to maintain its dominant position. At the same time, representatives of other faiths (in particular, Old Believers and Muslims) were granted the right to freely preach their own religious beliefs, create public associations, freely carry out educational activities, and take part in the political life of Russia. The transformation of state-confessional relations is considered on the example of the formation of the Muslim liberal Party and its activities in the system of political relations of the Russian Empire at the beginning of the twentieth century.
4
Asmaran, Asmaran. « KONTRIBUSI IMAM AL-GHAZALI TERHADAP EKSISTENSI TASAWUF ». Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 19, no 1 (29 juin 2020) : 15. http://dx.doi.org/10.18592/al-banjari.v19i1.3818.
Texte intégralRésumé :
In the first and second centuries of the Hijrah before the presence of Imam al-Ghazali, whose teachings of Sufism at that time were moral and practical, in the third and fourth centuries of Hijrah the teachings of Sufism developed towards philosophical understandings such as Ittihad and Hulul which are viewed by some scholars (theologians and fuqaha) have deviated from the teachings of Islam, as a result of which Sufism almost dies. In such a situation, in the fifth century AH, Imam al-Ghazali appeared to save him by trying to integrate between the teachings of Sufism with the teachings of fiqh and kalam, between fact and sharia, as can be seen in his book Ihya '' Ulum al-Din (Reviving the Sciences Religion), so he is often referred to as Hujjatul Islam (Defender of Islam) because of his efforts to harmonize the teachings of Islam in complete unity.
5
Dahri, Harapandi. « Moderasi Islam Pespektif Sufi : Kajian Kitab Tajul ‘Arus Karya al-Syaikh Tajuddin Ibn ‘Athaillah al-Sakandari ». Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no 2 (31 décembre 2020) : 126. http://dx.doi.org/10.30983/fuaduna.v4i2.3740.
Texte intégralRésumé :
<p><em>Islam as one of the divine religions carries the message of peace, harmony between people and even between God's creatures (</em>rahmatan lil 'Ālamîn<em>). There is no single text either al-Qur'an or al-Hadith which instructs its adherents to do the opposite, think and act radically and are anti-establishment. This problem by the previous scholars has been explained in various strokes of their thoughta. This article focuses on the thoughts of al-Shaykh Tajuddin ibn 'Athaillah al-Sakandari as one of the classical Sufism scholars who concentrate on and focus on the harmonization and moderation of Islam. By using a text and context study approach to the </em>Kitab Tâjul 'Arus<em>, this article finds that Islamic moderation in the Sufi perspective is seen through concepts such as </em>al-taubah<em>, the nature of </em>ittibâ' al-Nabi<em>, </em>ahwâl al-qalb wa al-nafs, asrâr. al-Salah<em>, as well as a lover of the world and the hereafter. Therefore, moderation in Islam is the highest value that must be maintained and carried out by every human being, so that there are no words of swearing, insults, or persecution in the name of religion, race, and group. Faith in Allah and love for the Messenger of Allah should be able to be a force in stopping all forms of injustice against everyone, even other creatures of God.</em></p><p>Islam sebagai salah satu agama samawi membawa pesan perdamaian, keharmonian antara sesama bahkan antara makhluk Allah <em>(rahmatan lil ‘Ālamîn)</em>. Tiada satu teks baik al-Qur’an maupun al-Hadits yang menyuruh penganutnya melakukan perkara-perkara sebaliknya, berfikir dan bertindak radikal dan anti kemapanan. Persoalan tersebut oleh para ulama’ terdahulu telah dijelaskan dalam berbagai goresan pemikirannya. Artikel ini fokus pada pemikiran al-Syaikh Tajuddin ibn ‘Athaillah al-Sakandari sebagai salah satu dari ulama tasawuf klasik yang konsen dan fokus<em> </em>terhadap harmonisasi dan moderasi Islam. Dengan menggunakan pendekatan kajian teks dan konteks atas <em>Kitab</em> <em>Tâjul ‘Arus, </em>artikel ini menemukan bahwa pemikiran moderasi Islam dalam perspektif sufi terlihat melalui konsep-konsep seperti <em>al-taubah, </em>hakikat<em> ittibâ’ al-Nabi, ahwâl al-qalb wa al-nafs, asrâr al-Shalah</em>, serta pencinta dunia dan akhirat<em>. </em>Karenanya, moderasi dalam Islam adalah nilai (<em>value</em>) tertinggi yang mesti dijaga dan dijalankan oleh setiap insan, sehingga tiada terdengar kata-kata umpatan, cacian, maupun persekusi atas nama agama, ras, dan juga golongan. Keyakinan akan Allah dan kecintaan kepada Rasulullah mestinya dapat menjadi kekuatan dalam memberhentikan segala bentuk ketidakadilan terhadap setiap insan bahkan pada makhluk-makhluk Tuhan yang lain.<em></em></p>
6
Dahri, Harapandi. « Moderasi Islam Pespektif Sufi : Kajian Kitab Tajul ‘Arus Karya al-Syaikh Tajuddin Ibn ‘Athaillah al-Sakandari ». Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no 2 (31 décembre 2020) : 126. http://dx.doi.org/10.30983/fuaduna.v4i2.3740.
Texte intégralRésumé :
<p><em>Islam as one of the divine religions carries the message of peace, harmony between people and even between God's creatures (</em>rahmatan lil 'Ālamîn<em>). There is no single text either al-Qur'an or al-Hadith which instructs its adherents to do the opposite, think and act radically and are anti-establishment. This problem by the previous scholars has been explained in various strokes of their thoughta. This article focuses on the thoughts of al-Shaykh Tajuddin ibn 'Athaillah al-Sakandari as one of the classical Sufism scholars who concentrate on and focus on the harmonization and moderation of Islam. By using a text and context study approach to the </em>Kitab Tâjul 'Arus<em>, this article finds that Islamic moderation in the Sufi perspective is seen through concepts such as </em>al-taubah<em>, the nature of </em>ittibâ' al-Nabi<em>, </em>ahwâl al-qalb wa al-nafs, asrâr. al-Salah<em>, as well as a lover of the world and the hereafter. Therefore, moderation in Islam is the highest value that must be maintained and carried out by every human being, so that there are no words of swearing, insults, or persecution in the name of religion, race, and group. Faith in Allah and love for the Messenger of Allah should be able to be a force in stopping all forms of injustice against everyone, even other creatures of God.</em></p><p>Islam sebagai salah satu agama samawi membawa pesan perdamaian, keharmonian antara sesama bahkan antara makhluk Allah <em>(rahmatan lil ‘Ālamîn)</em>. Tiada satu teks baik al-Qur’an maupun al-Hadits yang menyuruh penganutnya melakukan perkara-perkara sebaliknya, berfikir dan bertindak radikal dan anti kemapanan. Persoalan tersebut oleh para ulama’ terdahulu telah dijelaskan dalam berbagai goresan pemikirannya. Artikel ini fokus pada pemikiran al-Syaikh Tajuddin ibn ‘Athaillah al-Sakandari sebagai salah satu dari ulama tasawuf klasik yang konsen dan fokus<em> </em>terhadap harmonisasi dan moderasi Islam. Dengan menggunakan pendekatan kajian teks dan konteks atas <em>Kitab</em> <em>Tâjul ‘Arus, </em>artikel ini menemukan bahwa pemikiran moderasi Islam dalam perspektif sufi terlihat melalui konsep-konsep seperti <em>al-taubah, </em>hakikat<em> ittibâ’ al-Nabi, ahwâl al-qalb wa al-nafs, asrâr al-Shalah</em>, serta pencinta dunia dan akhirat<em>. </em>Karenanya, moderasi dalam Islam adalah nilai (<em>value</em>) tertinggi yang mesti dijaga dan dijalankan oleh setiap insan, sehingga tiada terdengar kata-kata umpatan, cacian, maupun persekusi atas nama agama, ras, dan juga golongan. Keyakinan akan Allah dan kecintaan kepada Rasulullah mestinya dapat menjadi kekuatan dalam memberhentikan segala bentuk ketidakadilan terhadap setiap insan bahkan pada makhluk-makhluk Tuhan yang lain.<em></em></p>
7
Itzhaki, Masha. « La maqāma – circulation d'un genre : d'al-Harīrī à al-Harizi, de l'arabe à l'hébreu, de l'Est à l'Ouest ». Arabica 56, no 2 (2009) : 170–78. http://dx.doi.org/10.1163/157005809x438442.
Texte intégralRésumé :
AbstractLa poésie hébraïque en Espagne, et la poésie profane en particulier, est le produit conjugué de deux sources culturelles extrêmement fortes : la poésie arabe classique d'une part, et, de l'autre, la langue de la Bible. Dans ce contexte particulier d'une ouverture culturelle sans équivoque, on trouve aussi la maqāma. Yehuda Al-Harizi (né en Espagne vers 1165) a ainsi produit un chef-d'œuvre en traduisant les Maqāmāt d'al-Harīrī, sous le titre hébreu de Mahbarot Ittiel (Les cahiers d'Ittiel). Poète, l'essentiel de son oeuvre littéraire se concentre dans le livre de maqāmāt hébraïques originales, intitulé Tahkemoni. L'article traite des questions liées au passage d'une langue à l'autre, d'une culture à l'autre, selon la conception médiévale de l'art de la traduction mais également à travers l'écriture « originale », directement en hébreu.
8
Alfiani Hafli, Shufi, et Asep Ahmad Siddiq. « Peran Pondok Pesantren Al-Ittihad dalam Meningkatkan Kualitas Berpidato Santri Pondok Pesantren Al-Ittihad ». Bandung Conference Series : Islamic Broadcast Communication 2, no 2 (7 août 2022). http://dx.doi.org/10.29313/bcsibc.v2i2.3797.
Texte intégralRésumé :
Abstract. Muhadharah is the first step as an effort to train students confidence to speak in public. However, from this muhadharah there are still many students who are not confident in speaking in public. Whereas students are the generation needed in society to convey the teachings of the Islamic religion. this research took place at the Al-ittihad Islamic boarding school, Jl. Raya Bandung, Km. 03, Karangtengah, Cianjur. This study aims to determine the role of the Al-ittihad Islamic boarding school improving the speech quality of students through the muhadharah program and what are the supporting and inhibiting factors of improving the quality of students speeches. This research uses qualitative methods with descriptive qualitative research. Methods of data collection is done by using the merhod of inteviews, documentations, and observation. The result of this study conclude that muhadharah activities to improve the quality of giving speeches to students at the Al-ittihad Islamic boarding school had been running well and effectively. During the speech preparation process, students receive direct guidance from the teacher or administrator. This affects the quality of the speeches of the student in which thet become more confident when speaking in public. Supporting and inhibiting factors in the success of improving the quality of students speeches come from themselves because good material is not enough if there is no self confidence and motivation from within.
Abstrak. Muhadharah merupakan langkah awal sebagai salah satu upaya melatih percaya diri santri untuk berbicara di depan umum. Namun, dari muhadharah ini masih banyak santri yang belum percaya diri dalam berbicara di depan umum. Padahal santri adalah generasi yang dibutuhkan di masyarakat untuk menyampaikan ajaran agama islam. Penelitan ini bertempat di pondok pesantren Al-ittihad, jl. Raya Bandung, km.03, kec. Karangtengah, Kab. Cianjur. Penelitian ini bertujuan untuk mengetahui peran pondok pesantren Al-ittihad dalam meningkatkan kualitas berpidato santri melalui program muhadharah dan apa saja faktor pendukung dan penghambat dari peningkatan kualitas berpidato santri. Penelitian ini menggunakan metode kualitatif dengan jenis penelitian kualitatif deskriptif. Metode pengumpulan data yang dilakukan yaitu dengan menggunakan metode wawancara, dokumentasi, dan observasi. Hasil penelitian ini menyimpulkan bahwa kegiatan muhadharah untuk meningkatkan kualitas berpidato santri di pondok pesantren Al-ittihad telah berjalan dengan baik dan efektif. Selama proses persiapan berpidato, santri mendapatkan bimbingan langsung dari ustaz atau pengurus. Hal ini berpengaruh terhadap kualitas berpidato santri yang mana mereka menjadi lebih percaya diri ketika berbicara di depan umum. Faktor pendukung dan penghambat dalam keberhasilan peningkatan kualitas berpidato santri hadir dari diri sendiri karena materi yang baik saja tidak cukup jika tidak adanya rasa percaya diri dan motivasi dari dalam diri sendiri.
9
EKİCİ, Kansu, et Alican KİRİŞOĞLU. « From Enemy to Kinship : The Ilkhanid-Crusader Alliance Efforts Against The Mamluks in the Holy Land Jerusalem Axis ». KARE, 14 juin 2022. http://dx.doi.org/10.38060/kare.1111974.
Texte intégralRésumé :
Jerusalem has been a centre of attraction since the earliest historical periods of the Middle East, and because it is an important location for three monotheistic religions, the dominant states wanted to dominate this city during the medieval period. The Crusaders, who were hit hard by the loss of Jerusalem during the period of Saladin Eyyubi, organised new expeditions to regain their lost position in the Middle East. Still, these failed if short-term successes were left aside. After the Ayyubid State withdrew from the history stage, the Mamluks dominated most of the lands they conquered and ended the Mongolian military advance, which left the whole world in horror, in the Battle of Ain Jalut in 1260. The inadequacy of the armed forces and tactics of the Mongols against this new enemy, despite the military support of the Armenians and Georgians in the region, forced them to seek new allies. The inadequacy of the armed forces and tactics of the Mongols against this new enemy, despite the military support of the Armenians and Georgians in the region, forced them to seek new allies. In this way, the efforts of the Ilkhanate to ally with the Europeans and their extensions in the Middle East, the Crusader States, against the Mamluks began. Starting from the Hulagu period until the collapse of the Ilkhanate, ambassadors were sent to powerful rulers of Europe, such as the kings of England and France, especially the Papacy, to organise a joint expedition against the Mamluks. Similarly, ambassadors came from Europe to Iran. During these contacts, the Ilkhanate offered to take the Christian holy city of Jerusalem and give it to them to get the support of Europe and to organise a new Crusade. Still, the Europeans have always looked at a non-Christian society with suspicion. Despite all the embassy exchanges between Europe and the Mongols, it was not possible to organise a joint operation against the Mamluks due to political turmoil, distance problems and synchronisation difficulties in Europe. This study deals with the Ilkhanid-European relations on the axis of Jerusalem.
Thèses sur le sujet "Religione ittita"
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BARSACCHI, FRANCESCO GIUSEPPE. « Le cerimonie ittite del tuono. Edizione critica di CTH 630 e 631 ». Doctoral thesis, 2014. http://hdl.handle.net/2158/872324.
Texte intégralRésumé :
La tesi presenta la prima edizione del corpus di testi ittiti attualmente classificati sotto i numeri 630 e 631 del Catalogue des Textes Hittites di E. Laroche. L'edizione è preceduta da un'introduzione in cui si affrontano i problemi principali relativi alla natura dei testi pubblicati ed è affiancata da un commento filologico.
Livres sur le sujet "Religione ittita"
1
Torri, Giulia. La similitudine nella magia analogica ittita. Roma : Herder, 2003.
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Torri, Giulia. Lelwani : Il culto di una dea ittita. Roma : Università degli studi di Roma "La Sapienza", 1999.
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Imparati, Fiorella. Studi sulla società e sulla religione degli Ittiti. [Bivigliano (Firenze)] : LoGisma, 2004.
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Imparati, Fiorella. Studi sulla società e sulla religione degli Ittiti. [Bivigliano] (Firenze) : LoGisma, 2004.
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Vijayan, O. V. Ittiri nērampōkk, ittiri darśanaṃ : Kārṭṭūṇ. Kottayam : Ḍi. Si. Buks, 1999.
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Barsacchi, Francesco G. Le feste ittite del tuono : Edizione critica di CTH 631. Firenze : Firenze University Press, 2017.
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7
Nam, Ki-p'yŏng, et Se-hun Chŏn. Han'guk kyohoe, ch'ŏngnyŏn i ttŏnago itta. Sŏul-si : Tongyŏn, 2017.
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Kkaedarŭm edo kongsik i itta. Sŏul-si : Minjoksa, 2009.
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Chang, Chŏng-ŭn. Nugu egena sumgyŏjin maŭm i itta. Sŏul : Kkum kkunŭn Insaeng, 2020.
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Tetsuo, Yamaori. Nihonjin no "shi" wa doko ni itta no ka. Tōkyō : Asahi Shinbun Shuppan, 2008.
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