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Gotowa bibliografia na temat „Hunain ibn ishak”

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Data publikacji: 27 lipca 2024
Data aktualizacji: 29 lipca 2024

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Artykuły w czasopismach na temat "Hunain ibn ishak"

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Amin, Nur Fadilah, Kamaluddin Abu Nawas i Andi Abdul Hamzah. "TERJEMAH DARI MASA KE MASA (SEBUAH TELAAH HISTORIS TEORI TERJEMAH BAHASA ARAB)". Al-Maraji' : Jurnal Pendidikan Bahasa Arab 7, nr 1 (12.05.2023): 22–38. http://dx.doi.org/10.26618/almaraji.v7i1.11901.

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The concept of translation is generally described as an activity of transferring information from one language to another with the aim that people who read in the target language can easily understand what is conveyed. Therefore, the translation process itself must consist of at least three components: source language (Bsu), target language (Bsa), and information. History records that the main period of translation coincided with the time when there were differences between two cultures and two languages, especially in the spread of science and culture. From its own history, the process of translation occurs because of a need, whether it is cultural, economic, scientific, religious, or even because of the language motive itself. Periodization in the history of Arabic translation began before the Prophet Muhammad was sent, and the peak can be seen during the Khalifah Abbasiyah with the establishment of Baitul Hikmah. Some of the pioneering figures of Arabic translation are: Al-Harith bin Kaldah, Khalid bin Yazid bin Muawiyah, Hunain Bin Isaac, Yahya Bin Addi, Qistha Bin Luqa Al-Ba'labaki, Abu Usman Al-Dimasyqa, Yohana Bin Al-Bathriq, Ibn Al-Muqaffa, and Al-Jahiz.Keywords: Theory, Translation, History, Arabic LanguageKonsep menerjemahkan secara umum digambarkan sebagai suatu kegiatan memindahkan informasi dari satu bahasa ke bahasa yang lain dengan tujuan agar orang yang membaca dengan menggunakan Bahasa sasaran mampu memahami dengan mudah apa yang disampaikan. Sehingga proses penerjemahan sendiri minimal harus terdiri dari tiga komponen yaitu bahasa sumber (Bsu), bahasa sasaran (Bsa) dan informasi. Sejarah mencatat bahwa periode utama terjemah bersamaan dengan zaman terdapatnya perbedaan antara dua budaya dan dua bahasa, khususnya dalam penyebaran ilmu pengetahuan dan budaya. Dari sejarahnya sendiri, proses penerjemahan terjadi karena suatu kebutuhan, baik yang bersifat kebudayaan, ekonomi, ilmu pengetahuan, agama atau bahkan karena motif bahasa itu sendiri. Periodisasi dalam sejarah penerjemahan bahasa Arab pun dimulai sebelum Rasululullah SAW diutus, dimana puncaknya dapat kita lihat pada masa Khilafah Abbasiyah dengan didirikannya Baitul Hikmah. Adapun beberapa tokoh-tokoh pelopor terjemah Arab yaitu: Al-Harits bin Kaldah, Khalid bin Yazid bin Muawiyah, Hunain Bin Ishak, Yahya Bin Addi, Qistha Bin Luqa Al-Ba’labaki, Abu Usman Al-Dimasyqa, Yohana Bin Al-Bathriq, Ibnu Al-Muqaffa’ dan Al-Jahiz.Kata Kunci: Teori, Terjemah, Histori, Bahasa Arab
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Johna, Samir. "Hunayn ibn-Ishaq: A Forgotten Legend". American Surgeon 68, nr 5 (maj 2002): 497–99. http://dx.doi.org/10.1177/000313480206800521.

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Johna, Samir. "Hunayn ibn-Ishaq: A Forgotten Legend". American Surgeon 68, nr 8 (sierpień 2002): 743. http://dx.doi.org/10.1177/000313480206800818.

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The last sentence of the third paragraph on page 497 should be phrased as: Even when remembered in the literature they are often referred to as Arabs and/or Moslems, contrary to their national identity as Assyrians and Chaldeans (the indigenous people of Mesopotamia) and contrary to their religious identity as Christians.
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Serikoff, N. I. "A note about the Greek script and the Greek language as found in Kitāb al-Fihrist by Ibn an-Nadīm". Orientalistica 2, nr 1 (7.09.2019): 119–33. http://dx.doi.org/10.31696/2618-7043-2019-2-1-119-133.

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Abstract: the article deals with the note on the history of the Greek language and the Greek script as found in the Kitab al-Fihrist by Ibn an-Nadim. The author analyses the composition of the passage as well as the ways and methods applied to transcribe the Greek technical linguistic terms with Arabic letters. The results obtained invite a strong suggestion that the note as a whole was not written by Ibn an-Nadim himself but was constructed on the basis of the material from the Greek manual Kitāb fī aḥkām al-iʿrāb ʿalā madhab al-yūnāniyyīn composed by Hunayn ibn Ishaq (d. 873 AD).
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Dunn, Francis M., i Omert J. Schrier. "Hunayn Ibn Ishaq On Tragedy and Comedy: a New Fragment of Galen". Mnemosyne 48, nr 3 (1995): 343–51. http://dx.doi.org/10.1163/156852595x00211.

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Dunn, Francis M., i Omert J. Schrier. "Hunayn Ibn Ishaq On Tragedy and Comedy: a New Fragment of Galen". Mnemosyne 48, nr 4 (1995): 343–51. http://dx.doi.org/10.1163/156852595x00211-b.

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Hidayatulloh, Arif. "Perkembangan Filologi di Kawasan Timur Tengah". Tafhim Al-'Ilmi 10, nr 2 (1.05.2019): 72–87. http://dx.doi.org/10.37459/tafhim.v10i2.3425.

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Egypt is important to be the object of research because it represents one of the universities considering those who are familiar with writing. In addition, according to Al-Hajiri, Egypt is a state of the Middle East (Arab) in the world of philology in modern times. This can be seen from the attention and philology activities carried out by Egyptian researchers who have preceded researchers from other Arab countries. During the Abbasiyah dynasty, in the government of Khalifahal-Mansur (754-775), HarunAlrasyid (786-809), and al-Makmun (809-833) manuscript studies and knowledge and knowledge about policy making, and policy developments related to the development of government al-Makmun. Hunain was one of the most prolific translators of the time and had the most knowledge. He mastered Arabic, Greek, and Syriac (syiria). The scientific activities carried out by Hunain bin Ishaq are quite interesting and very useful for other scientists. among others, inventorying any Greek manuscripts that have been translated into Syriac (Syrian) or Arabic, and other texts that have never been translated. Besides Hunain, the historical translator of classical works also replaced the names of great contemporary interpreters from Nestorian and Jacobite Christians such as Ibn Na'imah and al-Himshi (835 AD), Abu BisyrMatta (900 AD), Yahya bin Adi (974 AD ) and others. The only prominent Muslim translator today is Tsabit bin Qurra. Thanks to the dedication of these translators, Aristotle's logical thoughts were increasingly recognized and understood in the Arab world. Mesir penting untuk menjadi objek penelitian karena merupakan salah satu universitas yang akrab dengan tulisan. Selain itu, menurut Al-Hajiri, Mesir adalah negara Timur Tengah (Arab) di dunia filologi di zaman modern. Ini bisa dilihat dari perhatian kegiatan filologi yang dilakukan oleh peneliti Mesir daripada peneliti lainnya di negara-negara Arab lainnya. Selama dinasti Abbasiyah, pada pemerintahan Khalifah al-Mansur (754-775), Harun Alrasyid (786-809), dan studi naskah al-Makmun (809-833) dan pengetahuan tentang pembuatan kebijakan, dan perkembangan kebijakan terkait dengan pengembangan pemerintahan al-Makmun. Hunain adalah salah satu penerjemah paling produktif saat itu dan memiliki pengetahuan paling banyak. Dia menguasai bahasa Arab, Yunani, dan Syria (syiria). Kegiatan ilmiah yang dilakukan oleh Hunain bin Ishaq cukup menarik dan sangat bermanfaat bagi ilmuwan lain. antara lain, menginventarisasi naskah-naskah Yunani yang telah diterjemahkan ke dalam bahasa Syria (Syria) atau Arab, dan teks-teks lain yang belum pernah diterjemahkan. Selain Hunain, penerjemah historis dari karya-karya klasik juga menggantikan nama-nama penerjemah besar kontemporer dari Kristen Nestorian dan Jacobite seperti Ibn Na'imah dan al-Himshi (835 M), Abu BisyrMatta (900 M), Yahya bin Adi (974 M) ) dan lain-lain. Satu-satunya penerjemah Muslim terkemuka saat ini adalah Tsabit bin Qurra. Berkat dedikasi para penerjemah ini, pemikiran logis Aristoteles semakin diakui dan dipahami di dunia Arab. Keywords: Philology, development of the Arab World, Middle East, Egypt
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Gutman, Oliver. "On the Fringes of the Corpus Aristotelicum: the Pseudo-Avicenna Liber Celi Et Mundi". Early Science and Medicine 2, nr 2 (1997): 109–28. http://dx.doi.org/10.1163/157338297x00087.

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AbstractIn this article, I examine a Latin paraphrase of Aristotle's De caelo known as the Liber celi et mundi. The text was translated from Arabic in the third quarter of the twelfth century, and thus pre-dates all four Latin translations of De caelo in the twelfth and thirteenth centuries. It was probably written by the ninth century Arab, Hunayn ibn Ishaq. I show the weakness of a previous theory that the Liber celi et mundi derives indirectly from Themistius's paraphrase of De caelo. The text was translated into Latin by Dominicus Gundissalinus and his Jewish colleague, Johannes Hispanus. From c.1250, it was mis-attributed to Avicenna, and there is evidence that it had earlier been attributed to Aristotle by certain English writers. I consider the function of the Liber cell el mundi within the corpus of early Aristotelian translations, and the date of its expulsion from the corpus.
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Putri, Radya Cantika Suhardiman, i Febri Priyoyudanto. "The Transmission System of the Greco-Arabic Translation Movement during the Abbasid Era and its Philosophical Contribution". JUSPI (Jurnal Sejarah Peradaban Islam) 7, nr 1 (6.07.2023): 9. http://dx.doi.org/10.30829/juspi.v7i1.15373.

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<em>This study aims to determine the factors underlying the occurrence of the Greco-Arabic Translation Movement, how its process takes place, how the translation transmission system works, who are the figures behind it, and what its contributions are to the advancement of philosophy. This article uses the qualitative method through library research with data sources in the form of historical books written in the Abbasid dynasty, a book titled ‘Greek Thought, Arabic Culture’ by Dimitri Gutas, and articles related to the object of research. It can be concluded that the factors underlying the occurrence of the translation movement were the conquests by the Arabs, the Abbasid Revolution and the demography of Baghdad, and the pre-Abbasid translation movement. Based in Baghdad, this project lasted from the 8th century to the 10th century AD. The translation transmission system applied is the Greco-Syriac-Arabic translation. Some of the figures who played crucial roles in this project were caliph al-Mansur, caliph Harun ar-Rashid, caliph al-Ma’mun, Hunayn ibn Ishaq, the Banu Musa brothers, and Thabit ibn Qurra. This movement birthed the philosophy study. This project contributed to the advancement of philosophy both in classical and modern eras of Arab civilization and the world.</em>
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Haji Yaacob, Solehah. "REFUTING THE ALLEGED TRANSMISSION OF GREEK GRAMMATIAL CONCEPTS INTO ARABIC GRAMMER". TAFHIM : IKIM Journal of Islam and the Contemporary World 2, nr 4 (29.09.2015): 221–47. http://dx.doi.org/10.56389/tafhim.vol2no4.9.

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The first contact of Greek and Arabic grammar was probably made in Alexandria (Egypt) and Antioch (Syria) since both cities were renowned Hellenistic centers of education and learning (CHM. Versteegh, 1977:1-2). However, not all historical scholars agree on this matter, and the question whether Arabic language and thought have been directly influenced by their ancient Greek counterpart is still debated. The modern historian Ahmad Amin in his book Ouha al-Islam (1969) mentions that the renowned linguist and translator Hunayn Ibn Ishaq (260H I 873 C.E.) a. Ruska, 1980:134) went to Rome to learn Greek and later returned to Basrah to learn from Khalil (Amin Ahmad, 1978: v.1:313). This idea is strongly supported by Mustafa Nazif who states that Khalil was visited by Hunayn to study Arabic (1978:vo1.1:313). Modern historians assert that in the ninth century C.E. Arabic scholarship was influenced by Greek science and thought. Bustani, for example, was known to be very competent in Greek, and Khalil influenced by Aristotelian ideas, especially by the concept of cause and effect (Mahdi al-Makhzumi,1986:68). Mustafa Sadiq Rafiy suggests that Arabic phonetic signs such as the harakat did not originate from Arabia but from Syria which was governed by the Byzantines whohad introduced small harakai signs as reading aids in the text of the Bible (K. Brockelmann, 1968:vol.1:105).
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Rozprawy doktorskie na temat "Hunain ibn ishak"

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Wernhard, Matthias. "Galen: Über die Arten der Fieber in der arabischen Version des Hunain Ibn Ishaq". Diss., lmu, 2005. http://nbn-resolving.de/urn:nbn:de:bvb:19-63999.

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MUCCHI, MARTINA. "LA TRADIZIONE ARABA DEGLI ARGOMENTI DI PROCLO IN FAVORE DELL'ETERNITA' DEL COSMO". Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6165.

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Il presente studio ha a tema la versione araba del testo greco noto tra gli studiosi come De aeternitate mundi, Sull’eternità del cosmo, del filosofo Proclo (410-485 d. C.). Scopo della ricerca è mettere in luce la ricezione dottrinale e linguistica degli argomenti eternalisti procliani in traduzione araba. In arabo ci sono pervenute due traduzioni di parte degli argomenti eternalisti di Proclo, un fatto di grande interesse perché essi andarono ad alimentare, insieme a quelli creazionisti dell’avversario Filopono, uno dei primi dibattiti su cui le opinioni nel panorama intellettuale arabo musulmano si divisero: l’origine del mondo. Un confronto linguistico tra le due versioni del testo procliano mostra in primis che la prima traduzione, anonima, condivide una grammatica dottrinale e linguistica con le traduzioni nate nel cosiddetto “circolo di al-Kindi” (IX secolo), ed è pertanto riconducibile al filosofo arabo, per quanto sostenitore dell’inizio temporale del cosmo. Elementi linguistici e stilistici rendono inoltre ragione dell’«eloquenza», fasāḥa, che rese famoso il presunto traduttore della seconda versione degli argomenti procliani, Ishaq ib Hunayn (m. 911), ma allo stesso tempo mostrano come egli erediti le elaborazioni dottrinali della traduzione anteriore, probabilmente all’origine dell’interesse per gli argomenti procliani e per una loro seconda traduzione in epoca ad essa successiva.
This work focuses on the Arabic translation of the Greek treatise known as De aeternitate mundi, On the eternity of the world, written by the philosopher Proclus in the fifth century a.d. Its purpose is to enlight the doctrinal and linguistic reception of Proclus’ proofs of the eternity of the world in their Arabic translations. First, the interest in the mentioned proofs is due to the fact that they are considered, together with the opponent Giovanni Filopono’s creationist ones, one of the main sources for the initial debate for natural theology and philosophy, where opinions of Muslim divided: the inquiry concerning whether the world is eternal or had a beginning. A linguistic comparison between the two translation shows that the most ancient translation shares a common doctrinal and linguistic grammar with the texts borne in the so called “Circle of al-Kindi”, (IX century). Therefore, it can be linked to the Arabic philosopher, although he was in support of the temporal beginning of the world. In addition to that, it apparently gives reasons for the fasāḥa, “eloquence”, that made famous the presumed translator of the second version of the Arabic proclian proofs: Ishaq ibn Hunayn (m. 911), but at the same time shows that he inherited the doctrinal contents that the first translator developed in his version. It is this doctrinal development that apparently raised the interest for the proclian text and that justifies their second translation.
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MUCCHI, MARTINA. "LA TRADIZIONE ARABA DEGLI ARGOMENTI DI PROCLO IN FAVORE DELL'ETERNITA' DEL COSMO". Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6165.

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Il presente studio ha a tema la versione araba del testo greco noto tra gli studiosi come De aeternitate mundi, Sull’eternità del cosmo, del filosofo Proclo (410-485 d. C.). Scopo della ricerca è mettere in luce la ricezione dottrinale e linguistica degli argomenti eternalisti procliani in traduzione araba. In arabo ci sono pervenute due traduzioni di parte degli argomenti eternalisti di Proclo, un fatto di grande interesse perché essi andarono ad alimentare, insieme a quelli creazionisti dell’avversario Filopono, uno dei primi dibattiti su cui le opinioni nel panorama intellettuale arabo musulmano si divisero: l’origine del mondo. Un confronto linguistico tra le due versioni del testo procliano mostra in primis che la prima traduzione, anonima, condivide una grammatica dottrinale e linguistica con le traduzioni nate nel cosiddetto “circolo di al-Kindi” (IX secolo), ed è pertanto riconducibile al filosofo arabo, per quanto sostenitore dell’inizio temporale del cosmo. Elementi linguistici e stilistici rendono inoltre ragione dell’«eloquenza», fasāḥa, che rese famoso il presunto traduttore della seconda versione degli argomenti procliani, Ishaq ib Hunayn (m. 911), ma allo stesso tempo mostrano come egli erediti le elaborazioni dottrinali della traduzione anteriore, probabilmente all’origine dell’interesse per gli argomenti procliani e per una loro seconda traduzione in epoca ad essa successiva.
This work focuses on the Arabic translation of the Greek treatise known as De aeternitate mundi, On the eternity of the world, written by the philosopher Proclus in the fifth century a.d. Its purpose is to enlight the doctrinal and linguistic reception of Proclus’ proofs of the eternity of the world in their Arabic translations. First, the interest in the mentioned proofs is due to the fact that they are considered, together with the opponent Giovanni Filopono’s creationist ones, one of the main sources for the initial debate for natural theology and philosophy, where opinions of Muslim divided: the inquiry concerning whether the world is eternal or had a beginning. A linguistic comparison between the two translation shows that the most ancient translation shares a common doctrinal and linguistic grammar with the texts borne in the so called “Circle of al-Kindi”, (IX century). Therefore, it can be linked to the Arabic philosopher, although he was in support of the temporal beginning of the world. In addition to that, it apparently gives reasons for the fasāḥa, “eloquence”, that made famous the presumed translator of the second version of the Arabic proclian proofs: Ishaq ibn Hunayn (m. 911), but at the same time shows that he inherited the doctrinal contents that the first translator developed in his version. It is this doctrinal development that apparently raised the interest for the proclian text and that justifies their second translation.
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Barry, Samuel Chew. "The question of Syriac influence upon early Arabic translations of the Aphorisms of Hippocrates". Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/the-question-of-syriac-influence-upon-early-arabic-translations-of-the-aphorisms-of-hippocrates(2b3f4f66-1192-46e7-83f4-34ba6a91d936).html.

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This thesis takes up the question of the part played by Syriac sources in the composition of early Arabic translations of the Hippocratic Aphorisms. In it, I compare the four major extant Syriac and Arabic translations of the Aphorisms with continual reference to the content of Syriac lexicons composed by the translator Ḥunayn ibn Isḥāq and his students and successors. Through detailed treatments of both the definitions and translations of scores of individual Greek terms found in these sources, as well as through analysis of the translations of the Aphorisms, I weigh the relative importance of Greek and Syriac scholarship for Ḥunayn's translation praxis. In doing so, I specify the value of the Syriac lexicons for the study of Greek-to-Arabic translation while clarifying several outstanding issues in the broader history of Syriac and Arabic medicine.
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Książki na temat "Hunain ibn ishak"

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Hunayn Ibn Ishaq on His Galen Translations. Brigham Young University, 2016.

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Ahmad ibn Muhammad ibn Abd Allah Dubyan. Hunayn ibn Ishaq: Dirasah tarikhiyah wa-lughawiyah. Maktabat al-Malik Fahd al-Wataniyah, 1993.

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The Problemata Physica, Attributed to Aristotle: The Arabic Version of Hunain Ibn Ishaq and the Hebrew Version of Moses Ibn Tibbon (Aristotle's Semitico-Lantinus, 11). Brill Academic Publishers, 1999.

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Hasper, Pieter Sjoerd, i Rüdiger Arnzen. Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq Ibn Hunayn: Introduction, Edition, and Glossaries. de Gruyter GmbH, Walter, 2020.

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Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq Ibn Hunayn: Introduction, Edition, and Glossaries. De Gruyter, Inc., 2020.

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Hunayn Ibn Ishaq and the Kitab Adab Al-Falasifah: The Pursuit of Wisdom and a Humane Polity in Early Abbasid Baghdad. Gorgias Press, LLC, 2009.

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Griffith, Sidney H. Hunayn Ibn Ishaq and the Kitab Adab Al-Falasifah: The Pursuit of Wisdom and a Humane Polity in Early Abbasid Baghdad. Gorgias Press, LLC, 2009.

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Cooper, Glen M. Galen, de Diebus Decretoriis, from Greek into Arabic: A Critical Edition, with Translation and Commentary, of Hunayn Ibn Ishaq, Kitab Ayyam Al-Buhran. Taylor & Francis Group, 2016.

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Cooper, Glen M. Galen, de Diebus Decretoriis, from Greek into Arabic: A Critical Edition, with Translation and Commentary, of Hunayn Ibn Ishaq, Kitab Ayyam Al-Buhran. Taylor & Francis Group, 2017.

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Cooper, Glen M. Galen, de Diebus Decretoriis, from Greek into Arabic: A Critical Edition, with Translation and Commentary, of Hunayn Ibn Ishaq, Kitab Ayyam Al-Buhran. Taylor & Francis Group, 2017.

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Części książek na temat "Hunain ibn ishak"

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"Hunayn ibn Ishaq". W How Greek Science Passed On To The Arabs, 170–75. Routledge, 2015. http://dx.doi.org/10.4324/9781315828640-40.

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"LA TRADUCCIÓN TÉCNICA Y CIENTÍFICA EN LA CASA DE LA SABIDURÍA Y SU TRADUCTOR PRINCIPAL: HUNAYN IBN ISHAQ". W Traducción y estandarización, 63–78. Vervuert Verlagsgesellschaft, 2004. http://dx.doi.org/10.31819/9783964565334-004.

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"Preface". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), V—VI. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-001.

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"Sigla and Abbreviations". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), IX—XVIII. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-002.

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"INTRODUCTION". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), XIX—CCLVI. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-003.

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"CRITICAL EDITION OF PHYSICS BOOK VIII". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), 1–120. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-004.

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"GLOSSARIES". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), 121–262. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-005.

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"BIBLIOGRAPHY". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), 263–90. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-006.

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"Frontmatter". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), I—IV. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-fm.

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"Table of Contents". W Aristotleʼs ›Physics‹ VIII, Translated into Arabic by Ishaq ibn Hunayn (9th c.), VII—VIII. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110582086-toc.

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