Islamic Numismatics

1978 ◽  
Vol 12 (3) ◽  
pp. 2-18
Author(s):  
Michael L. Bates

Since Islamic coins characteristically bear no images, they have ample room for inscriptions; a typical coin of the Classical Period bears 50 to 100 words in a total area (obverse plus reverse) of about 10 cm2. Each coin is thus a small document bearing several explicit messages which its makers intended to convey. But inscriptions, like other features of a coin, also carry implicit information unconsciously provided by the makers. Analysis of orthography, grammatical constructions, phraseology, and epigraphical style can illuminate the evolution of the Arabic language and script; the comparative study of titulature brings out changes in the self-image and philosophy of government of rulers; religious inscriptions on coins show what their issuers regarded as fundamental, as opposed to the beliefs attributed to them by hostile or later writers. Such topics must, of course, be studied in the context of the evidence from literature and monumental inscriptions. Coins have the advantage that their evidence is usually firmly dated and placed—and undoubtedly official—although one must beware of the strongly conservative tendency of coin design: inscriptions and designs may reflect traditional practice rather than current attitudes.

2016 ◽  
Vol 2016 ◽  
pp. 1-11 ◽  
Author(s):  
J. Estévez-Cimadevila ◽  
D. Otero-Chans ◽  
E. Martín-Gutiérrez ◽  
F. Suárez-Riestra

This study analyzes the performance of wooden structural floors equipped with the self-tensioning system patented by the authors, consisting of a force multiplying mechanism connected to a self-tensioning tendon, which is activated automatically when the load is applied to the structural element. The paper describes the system’s difficulties when the structural floor is subjected to asymmetrical loads. The proposed solution consists of anchoring the tendon by an adhesive connection in the central part of the piece yielding a favorable redistribution of the bending moments and an effective performance in terms of deformations. The comparative study focuses onπ-shape cross section pieces with spans of 12 m and 15 m, using sections without prestressing and with initial prestressing and self-tensioning system.


Author(s):  
Policy Studies on Culture & CMNS (CPCC)

A CPCC public lecture on the topic of "From Immolation to Preservation: The Self and Identity Politics Since the Arab Uprisings" will be hosted on January 22, 2015 from 5-7pm in room HC1600 (SFU Vancouver). The event is sponsored by FCAT's Centre For Policy Studies on Culture and Communities, SFU Institute for Humanities; SFU International Studies; SFU Centre for the Comparative Study of Muslim Societies and Cultures; and SFU's Vancity Office of Community Engagement. Please see the attached PDF for further details.


2020 ◽  
Vol 22 (1) ◽  
pp. 139-155
Author(s):  
Yaakob Hasan ◽  
Mariam Daud

The history dates years ago that emergence of Islam in Malay Peninsular via trading producing the fraction form of these two languages, where the Malay language loaned various word from the Arabic particularly religion words. Besides, the Malays also used the Arabic alphabets in their writing system and add 5 letters due on the language original voice and they named the writing system as Jawi. On the contrary, the existence of Romanized of Malay language today backlash the Jawi morphology order in which it defers with Arabic language morphology system simultaneously. Thus, this could lead the Malay-Arabic Learners to derangement of study. The purpose of this study is to emphasize the differences between loan words writing in Jawi. The researcher used the descriptive study in the interpretation and analysis of differences in the writings. The researcher also used the comparative study in these two language writings. The study concludes that the loaned words changes in the phonetic and the writing system could lead to the commotion of the Malay learners. It is expected that this study will benefit to the writers of teaching Arabic for the Malay speakers and set up a full reference for the Arabic loan words and clarify the changes phonetically or writing or semantically. ملخص البحث يذكر التاريخ أنّ الإسلام دخل إلى الجزر الملايوية عن طريق التجارة وبطريقة سلمية، وحدث بين اللغة العربية واللغة الملايوية احتكاك لغوي؛ حيث اقترضت اللغة الملايوية الكثير من الألفاظ العربية ومعظمها تتعلق بالدين، كما استخدم الشعب الملايوي الحروف العربية في كتابة لغتهم وزادوا عليها خمسة أحرف بسبب عدم وجود أصوات تلك الحروف في لغتهم وأطلقوا عليها بالكتابة الجاوية، ومن ناحية أخرى نلاحظ في ظل وجود الكتابة الرومية أو اللاتينية أنّ الكثير من الكلمات العربية المقترضة للملايوية أصبحت كتابتها في قواعد الكتابة الجاوية تختلف عن قواعد كتابة اللغة العربية الفصحى، الأمر الذي أدّى إلى تشويش لدى طلبة اللغة العربية الملايويين. وتحاول هذه الدراسة إبراز الأسباب التي أدّت إلى اختلاف كتابة الكلمات المقترضة في الكتابة الجاوية حيث يستعين الباحث بالمنهج الوصفي في تفسير وتحليل الاختلاف في الكتابتين والمنهج المقارن في المقارنة بين النظامين. وقد توصلت الدراسة إلى أنّ الألفاظ المقترضة اعترتها تغييرات صوتية وكتابية الأمر الذي يسبب تشويش لدى متعلمي اللغة العربية الملايويين؛ حيث ينبغي لمؤلفي المناهج التعليمية الاستفادة من هذه الدراسة عند تأليفهم لكتب تعليمية عربية للملايويين كما تقترح الدراسة إيجاد مرجع كامل عن الألفاظ المقترضة من العربية للملايوية توضح جميع التغيرات التي اعترتها سواء الصوتية أو الكتابية أو الدلالية.  


Manuskripta ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 67
Author(s):  
Novarina Novarina

Abstract: This research is a comparative literary study that uses Malay and Javanese versions of Mahabarata text sources. The research objects used were the text edition of Pandhawa Gubah (PG) by Sudibjo Z. Hadisutjipto and the text of Cheritera Pandawa Lima (CPL) by Khalid Hussain. The research method used is descriptive-analysis method. In the comparative study used a comparative literary theory proposed by Endraswara (2011). The results of the text comparison reveal the similarities and differences in the image of Bima figures in the Javanese and Malay versions. The equation as a whole is that both texts contain the same heroic storyline and heroic character, Bima. In addition, Indian influence is still evident in the two texts seen from the nuances of Hinduism that exist in both texts. While the difference is seen in the events that accompany Bima's struggle in achieving his victory. Based on these similarities and differences, it can be seen that the authors attempt to represent the concept of metaphysical interactions vertically and horizontally expressed through PG text. --- Abstrak: Penelitian ini adalah satu kajian sastra bandingan yang menggunakan sumber teks Mahabarata versi Melayu dan Jawa. Objek penelitian yang digunakan adalah edisi teks Pandhawa Gubah (PG) karya Sudibjo Z. Hadisutjipto dan teks Cheritera Pandawa Lima (CPL) karya Khalid Hussain. Metode penelitian yang digunakan adalah metode deskriptif-analisis. Dalam telaah perbandingan digunakan teori sastra bandingan yang dikemukakan Endraswara (2011). Hasil perbandingan teks mengungkapkan adanya persamaan dan perbedaan citra tokoh Bima dalam versi Jawa maupun versi Melayu. Persamaan secara keseluruhan adalah kedua teks tersebut mengandung alur cerita kepahlawanan dan tokoh pahlawan yang sama yaitu Bima. Selain itu, pengaruh India masih tampak dalam kedua teks tersebut dilihat dari nuansa Hinduisme yang ada dalam kedua teks. Sementara perbedaannya tampak pada peristiwa-peristiwa yang menyertai perjuangan Bima dalam mencapai kemenangannya. Berdasarkan persamaan dan perbedaan tersebut tampak adanya upaya penulis untuk merepresentasikan konsep interaksi metafisik secara vertikal dan horizontal yang diungkapkan melalui teks PG.


2020 ◽  
Vol 2 (1) ◽  
pp. 52
Author(s):  
Sholeha Rosalia ◽  
Yosi Wulandari

Alif means the first, saying the Supreme Life and is Sturdy and has the element of fire and Alif is formed from Ulfah (closeness) ta'lif (formation). With this letter Allah mementa'lif (unite) His creation with the foundation of monotheism and ma'rifah belief in appreciation of faith and monotheism. Therefore, Alif opens certain meanings and definitions of shapes and colors that are in other letters. Then be Alif as "Kiswah" (clothes) for different messages. That is a will. "IQRO" is a revelation that was first passed down to the Prophet Muhammad. Saw. Read it, which starts with the letter Alif and ends with the letter Alif. The creation of a poem is influenced by the environment and the self-reflection of a poet where according to the poet's origin, in comparing in particular Alif's poetry from the two poets. The object of this research is the poetry of Zikir by D. Zawawi Imron and Sajak Alif by Ahmadun Yosi Herfanda. This study uses a comparative method and sociology of literature. Through a comparative study of literature between the poetry of Zikir D. Zawawi Imron and Sajak Alif Ahmadun Yosi Herfanda, it is hoped that the public can know the meaning of Alif according to the poet's view. With this research, the Indonesian people can accept different views on the meaning of Alif in accordance with their respective understanding without having to look for what is right and wrong. The purpose in Alif is like a life, in the form of letters like a body, a tree that is cut to the root, from the heart is split to the seeds, then from the seeds are split so that nothing is the essence of life. So, it is clear that Alif is the most important and Supreme letter. Talking about the meaning of Alif as the first letter revealed on earth. After the letter Alif was revealed, 28 other Hijaiyah letters were born. The letter Alif is made the beginning of His book and the opening letter. Other letters are from Alif and appear on him.


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