Bibliografie tematiche / Ḥasakh

Letteratura scientifica selezionata sul tema "Ḥasakh"

Autore: Grafiati
Pubblicato: 25 luglio 2024
Ultima modifica: 31 luglio 2024

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Articoli di riviste sul tema "Ḥasakh"

1

Fahamsyah, Fadlan. "Bidʿah Ḥasanah dalam Perspektif Al-ʿIzz Bin ʿAbd Al-Salām dan ʿAli Bin Ḥasan Al-Ḥalabī". Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 8, n. 2 (30 settembre 2018): 120–41. http://dx.doi.org/10.54214/alfawaid.vol8.iss2.52.

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This research explores the views of Imam Al-ʿIzz Bin ʿAbd Al-Salām dan ʿAli Bin Ḥasan Al-Ḥalabī to the bidʿah ḥasanahconcept. The polemic about bid’ah ḥasanah always be warm even hot on the grassroots, so this writing tries to track the conclusion and the root cause of bid’ah ḥasanah from two figures mentioned above.The results of this research shows the difference bet ween those two figures, Al-ʿIzz Bin ʿAbd Al-Salām says that there is a bidʿah ḥasanah , while ʿAli Bin Ḥasan Al-Ḥalabī says that there is no bidʿah ḥasanah . The cause of difference views between them is when Al-ʿIzz Bin ʿAbd Al-Salām used term of bid’ah in the con text of etymology while al - Halaby interpreted the term in the context of terminology. As for the difference factor in the common people that there is no classification bid’ah in worship and non - worship (muʿamalah). The comparison results between these two figures can be seen from two sides. First, the similarity; which both of them against together the bid’ah which certainly against the sharia; as for the different side that Al-ʿIzz found there is a bidʿah ḥasanah like building Islamic schools (madrasah), le arning tajweed, etc., while al Halaby found that all bidʿah in religious matters are misguided. Build schools in the views of al - Ḥalabī is not bidʿah , but maslahah mursalah.
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2

Monang, Sori. "Thought of Abû al-Ḥasan Alî al-Ḥasanî al-Nadwî against the Setbacks of Muslims". Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, n. 4 (26 ottobre 2020): 2835–42. http://dx.doi.org/10.33258/birci.v3i4.1292.

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The aims of this study is to find out the thought of Abû al-Ḥasan Alî al-Ḥasanî al-Nadwî against the Setbacks of Muslims. The resut shows that there are several ways that Muslims can do to achieve progress; among them is, re-implementing the caliphate system, with the Islamic caliphate pattern, according to al-Nadwî, the glory of Islam will return to the same as in the time of the Prophet. In addition, the role of the Ulama must be the front guard that becomes central in society, also the Ulama must maintain their knowledge and practice it, and get a strong disposition among the people as a source of reference in seeing and deciding cases in accordance with the Islamic concept which is rahmat li al-Alamin.
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3

Yaacob, Muhammad Nasron. "Metode akidah Ḥasan al-Bannā terhadap sifat khabariyyah Allah SWT". al-Irsyad: Journal of Islamic and Contemporary Issues 5, n. 2 (16 dicembre 2020): 335–46. http://dx.doi.org/10.53840/alirsyad.v5i2.99.

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Ḥasan al-Bannā proposed his preferred faith method by applying the Salafiyyah faith method over the Khalaf faith method in understanding Allah’s khabariyyah attributes. He discussed these issues in his writings. This study aims to determine Ḥasan al-Bannā's faith method in applying ithbāt or tafwīḍ ways to Allah Almighty’s attributes in khabariyyah-related issues. This study employed a qualitative design by analysing Ḥasan al-Bannā's written works of faith based on his faith method. His three works of faith are al-‘Aqā’id pamphlet, pieces of writing on beliefs in Al-Manār magazine, and Allah fī al-‘Aqīdah al-Islāmiyyah pamphlet. The results show that the Ḥasan al-Bannā’s creed in applying the ithbāt method in his written works of faith was modest as supported by the Salafiyyah stream, rather than the tafwīḍ method considered by the Khalaf stream as the Salaf generation method.
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Perlman, Yaara. "The Tribal Affiliations of Shuraḥbīl ibn Ḥasana". Journal of Near Eastern Studies 79, n. 1 (1 aprile 2020): 113–24. http://dx.doi.org/10.1086/707614.

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5

Gould, Rebecca Ruth, e Kayvan Tahmasebian. "The Temporality of Desire in Ḥasan Dihlavī’s ʿIshqnāma". Journal of Medieval Worlds 2, n. 3-4 (2020): 72–95. http://dx.doi.org/10.1525/jmw.2020.2.3-4.72.

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This essay traces the conception of love and desire (ʿishq) in a Persian verse romance by the Indo-Persian poet Ḥasan Dihlavī, known as ʿIshqnāma (composed in 1301). ʿIshqnāma narrates a tragic and unconsummated love affair between a young Hindu couple. When the two protagonists immolate themselves in what is at once a reworking of the Indic custom of widow burning (sati) and an allusion to the deaths of the famed lovers Laylī and Majnūn, the poet offers an innovative account of the temporality of desire. In transforming the Persian master narrative of love, Ḥasan anticipates Freud’s account of the death drive in relation to the pleasure principle in Beyond the Pleasure Principle (1921). This article initiates a dialogue between Freud and Ḥasan Dihlavī in order to suggest that desire for another may be the self’s only means of reckoning with its contingency.
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6

Maesaroh, Siti, Aam Abdussalam e Cucu Surahman. "EFEKTIVITAS METODE USWAH ḤASANAH DALAM PROSES PEMBELAJARAN PAI (Studi Eksperimen di SMPN 29 Bandung)". TARBAWY : Indonesian Journal of Islamic Education 5, n. 2 (16 aprile 2019): 123. http://dx.doi.org/10.17509/t.v5i2.16737.

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This research is motivated by the fact that the learning process of Islamic Religious Education (PAI) is still experiencing various obstacles, one of which is the formation of moral students. The most important goals of learning PAI is the formation of morals students. To overcome these problems it is necessary to apply an appropriate and effective teaching methods for student development. The purpose of this study is to know how far the effectiveness of Uswah Ḥasanah method in learning PAI to improve akhlakul karimah. The research method used is quasi experimental with quantitative approach of non-equivalent control group design (not equivalent) research design. Techniques used in data collection are questionnaire, observation, and documentation. The result of this reasearch is that Uswah Ḥasanah Method is very effective in improving the Akhlakul Karimah of the student. Penelitian ini dilatarbelakangi oleh fakta yang menunjukkan bahwa proses pembelajaran Pendidikan Agama Islam (PAI) masih mengalami berbagai kendala, salah satunyaadalah pembentukan akhlak siswa. Satu tujuan yang paling utama dari pembelajaran PAI itu adalah pembentukan akhlak siswa.Untuk menanggulangi masalah tersebut maka perlu diterapkan suatu metode pengajaran yang tepat dan efektif untuk perkembangan siswa. Tujuan penelitian ini adalah untuk mengetahui sejauhmana efektivitas metode Uswah Ḥasanah dalam pembelajaran PAI untuk meningkatkan akhlakul karimah.Metode penelitian yang digunakan adalah kuasi eksperimen dengan pendekatan kuantitatif desain penelitian non-equivalent control group design ( tidak ekuivalen). Teknik yang digunakan dalam pengumpulan data adalah angket, observasi, dan dokumentasi. Daripenelitianinidapatdisimpulkan bahwa penerapan Metode Uswah Ḥasanahini sangat efektif dalam meningkatkan Akhlakul Karimah Siswa.
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Yusuf, Muhammad. "Tasāhul Al-Tirmidhī terhadap Status Hukum Hadis: Analisis Pandangan Ulama". Ulumuna 18, n. 2 (8 novembre 2017): 395–422. http://dx.doi.org/10.20414/ujis.v18i2.883.

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Calling al-Tirmidhī as mutasāhil is controversial both amongst classical and contemporary Muslim scholars. Some other scholars call him mutashaddid. Such an accusation to him is due to some factors. First, the difference of his Makhtūtat and his al-Jāmi‘ about particular status of ḥadīth. Second, scholars misunderstand about technical terms used by al-Tirmidhī in his work of al-Jāmi‘. Third, al-Tirmidhī elevates the status of ḥadīth ḍa‘īf into ḥasan because of support from other riwāyah of it. Moreover, he also justifīes ḥadīth ḥasan, if supported by other riwāyah, as ḥasan ṣaḥīḥ although this ḥadīth does not reach the status of valid. Forth, the title as tasāhul or tashaddud falls in the field of ijtihād, which may vary from one scholar to another. This means that the title of tasāhul or tashaddud ascribed to al-Tirmidhī may be accepted by some scholars while rejected by others.
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Sadr, Seyed Kazem. "Qarḍ Ḥasan Financing in Islamic Banks". ISRA International Journal of Islamic Finance 6, n. 2 (dicembre 2014): 7–20. http://dx.doi.org/10.12816/0019261.

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9

Iskander, Ghareeb, e John Glenday. "Ten Poems by Ḥasab al-Shaikh Jaʿfar". Middle Eastern Literatures 22, n. 2-3 (2 settembre 2019): 141–45. http://dx.doi.org/10.1080/1475262x.2020.1855811.

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10

Anam, Wahidul, e Mubaidi Sulaeman. "Exploring Hadith Hasan: A Fresh Perspective al-Jami' al-Sahih al-Sunan al-Tirmidzi". Diroyah : Jurnal Studi Ilmu Hadis 8, n. 1 (13 ottobre 2023): 55–72. http://dx.doi.org/10.15575/diroyah.v8i1.29218.

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Abstract (sommario):
This study aims to evaluate the quality of the traditions classified as ḥasan in Sunan Al-Tirmidzi's Al-Jami' Al-Ṣaḥīh, a topic that has attracted considerable attention among ḥadīth scholars. Using a literature review methodology combined with a qualitative approach, this study has not only discovered a new qualification for assessing the quality of traditions in Abū Isa Al-Tirmidzi's Al-Jami’ Al-Ṣaḥīh, referred to as ḥasan ṣaḥīh traditions but also expanded its scope beyond the existing findings. This research has revealed that the emergence of the ḥasan ḥadīth has prompted strong scholarly engagement, signalling the ever-evolving nature of ḥadīth studies. This evolution requires researchers to always be ready to re-evaluate classical texts, encourages continuous exploration of new perspectives and promotes acceptance of the potential for new classifications to emerge within the field. Furthermore, this study has illustrated Al-Tirmidzi's pioneering efforts to reshape the categorisation of ḥadīth. More than simply introducing the ṣaḥīh ḥadīth, Al-Tirmidzi cleverly combined this classification with other existing categories, including the ṣaḥīh gharib ḥadīth and the ṣaḥīh gharib ḥadīth thus enriching the intricacies of ḥadīth classification methodology. The implications of this innovative approach go beyond Al-Tirmidzi's work and affect the broader landscape of ḥadīth scholarship. Moreover, the findings of this study have substantial legal ramifications in Islamic jurisprudence. The revelation that certain traditions classified as ḥasan have the status of ṣaḥīh implies that these texts can serve as a valid legal basis despite their initially inferior category. This discovery underscores the dynamic interaction between ḥadīth scholarship and Islamic jurisprudence, where ḥadīth classification has a real impact on the legal framework of faith. In sum, this study underscores the dynamic and ever-evolving nature of the field of ḥadīth studies as well as the important role played by scholars such as Al-Tirmidzi in reshaping the classification. It emphasises the need for constant exploration of classical texts and readiness to adapt to evolving perspectives to ensure that the field remains at the forefront of Islamic scholarship and jurisprudence.
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Più fonti

Tesi sul tema "Ḥasakh"

1

Jahanbakhsh, Forough. "Sayyid Ḥasan Mudarris (1870-1938)". Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59445.

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This thesis is an analysis of the political thought and activities of an Iranian 'alim, SAYYID HASAN MUDARRIS (1870-1938). It demonstrates the continuation of the Iranian 'ulama's struggle, started in late 19th century, against colonialism and despotism during the years after the Persian Constitutional Revolution. This study investigates the deep causes of conflict between Mudarris and Riza Shah, the founder of the Pahlavi regime. Mudarris was a man of God as well as a man of his people. He was a mujtahid with high degree of patriotic sentiments. He devoted his life to Iran and to the dignity of his people for whose freedom from the yoke of Imperialism and despotism he lost his life.
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2

Wardeh, Nadia. "The problematic of Turāth in contemporary Arab thought : a study of Adonis and Ḥasan Ḥanafï". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115652.

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The central theme of this study is the question of turath (cultural heritage) as perceived by contemporary Arab thinkers since the Arab defeat by Israel in 1967. The diverse understandings of turath have raised various questions with respect to it, yielding a plethora of opinions that make it difficult to come up with a common definition. This unstable view of the phenomenon has led to what may be called "the problematic of turath." This study asks whether turath has the roots of the problematic or whether it is mainly the positions on it that have led to its problematization. An attempt to explore the term reveals that the contemporary meaning assigned to turath is ideological in nature, such that it is perceived as a tool for either progress or decline. To understand how this ideologization operates, the study looks at two antithetical positions on turath: that of the Islamic-modernist, H&dotbelow;asan H&dotbelow;anafi (b.1935) and that of the secular-modernist, Adonis (b. 1930). Their positions are described in the light of their intellectual and ideological backgrounds, and analyzed in view of their primary texts. The study concludes that their "imagined" visions of turath reflect biased thinking, an understanding of turath that is adapted to their own ideological stance. As an Islamic phenomenologist, H&dotbelow;anafi perceives Islamic revelation as a phenomenon present to consciousness, regarding it as authoritative due to its presumed "uncorrupted" character. This makes it suitable to any place and time and renders it the only legitimate source for renewal and progress. However, the fact that he feels a rereading of turath is necessary to achieve this goal reflects a paradox in his discourse, whereby the same turath becomes simultaneously the chief problem and the chief solution for Arab-Muslim society. By contrast, Adonis, as a secular deconstructionist, looks at the inherited turath as a "text" with a static/dynamic dualism, and tries to show that the static elements of turath, which always appear stable, logical and capable of achieving progress, make it otherwise. For him, divine revelation --- which is responsible for the predominance of the static and hence an obstacle to human freedom, creativity and progress --- must be deconstructed. This paves the way for his own agenda of replacing the static, i.e., religious elements, with dynamic or secular elements, which alone can enable the reconstruction of a new civilization. But in the process, Adonis may only be replacing the religious with the secular and merely setting in place a new static dimension.
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Asmin, Yudian W. "The slogan "Back to the Qur'an and the Sunna" : a comparative study of the responses of Hasan Hanafi, Muhammad 'Abid al-Jabiri and Nurcholish Madjid". Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38433.

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This thesis compares and contrasts the responses of Hasan H&dotbelow;anafi (Egypt, b. 1935), Muh&dotbelow;ammad `Abid al-Jabiri (Morocco, b. 1936) and Nurcholish Madjid (Indonesia, b. 1939) to the slogan "Back to the Qur'an and the Sunna," a slogan that many modern Sunni reformers consider as the ideal solution to the decline of Islam in the modern age. The comparison is analyzed in the light of H&dotbelow;anafi's three dimensional Islamic reform project known as Heritage and Modernity ( Al-Turath wa al-Tajdid). Their responses to the factors that have led to the decline of Islam in the modern age will be compared from the perspective of the first and second dimensions of his project, which examine the implications of the classical Islamic and Western heritages, respectively, for the reform of Islam. It is, however, in the context of the third dimension of H&dotbelow;anafi's project, which deals with the theory and practice of interpretation, that we will examine their hermeneutics of the return to the Qur'an and the Sunna. In the process we will demonstrate how their respective backgrounds, political influences and concerns have led each of them to adopt a position that is, at one and the same time, radical and traditional.
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Finetti, Caterina <1989&gt. ""Il digiuno nell’ Islām: una voce sciita". Traduzione dal “Libro del Digiuno”, all’interno dell’opera “Wasā’il al šī’a ilā tahshīl masā’il al-šarī’a” di Muḥammad Ibn Ḥasan al-Ḥurr al-‘Āmilī". Master's Degree Thesis, Università Ca' Foscari Venezia, 2014. http://hdl.handle.net/10579/5451.

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Questo elaborato intende fornire una prospettiva della maniera in cui lo sciismo, una delle correnti principali e più antiche dell’Islām, ha recepito ed assimilato il concetto del “digiuno”, pilastro fondamentale della religione musulmana nel suo complesso. L’analisi incomincia col tratteggiare la visione dell’Islām sciita, i suoi sviluppi e le sue peculiarità, dalle origini ai principali elementi che contraddistinguono questa corrente; dopo aver brevemente confrontato le caratteristiche primarie dello sciismo e quelle della corrente attualmente maggioritaria nel mondo arabo (l’Islām sunnita), si passa dunque a delineare con maggiore chiarezza il concetto di “digiuno”, e la maniera in cui esso è stato percepito e accolto dall’Islām, arrivando a rivestire (tanto nell’ambito sunnita quanto, appunto, in quello sciita) , un ruolo fondamentale. La successiva parte della trattazione presenta una biografia essenziale di Muḥammad Ibn Ḥasan al-Ḥurr al-‘Āmilī (1624-1693), e la traduzione di un’ampia parte della sua opera maggiore, dal “Wasā’il al šī’a ilā tahshīl masā’il al-šarī’a” ,che descrive con chiarezza - da una prospettiva sciita - gli scopi primari del digiuno e le sue corrette modalità di attuazione. Il senso ultimo di questo scritto rimane comunque quello di dimostrare come l’Islām nel suo complesso , nonostante la molteplicità di interpretazioni e correnti di cui si compone, presenti valori comuni e fondanti, ritenuti sacri e fortemente identitari dall’intera comunità dei credenti; in primis appunto il valore del digiuno, percepito non solo come un atto di rinuncia “esteriore” ma soprattutto come un più profondo dovere interiore di ogni musulmano.
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Bonnaud, Mary. "La poésie bachique d'Abû Nuwâs : signifiance et symbolique initiatique". Bordeaux 3, 2005. http://www.theses.fr/2005BOR30026.

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Ce travail pose le problème de la lumière dans la poésie bachique d'Abû Nuwâs. Ce poète, admiré par les critiques arabes du Moyen-Âge, souvent sous-estimé par les orientalistes, est-il uniquement un épicurien ou les métaphores du vin comme lumière et des épousailles de l'eau et du vin traduisent-elles une recherche de transcendance hors des sentiers balisés de la religion officielle ? Nous essayons de répondre à cette question par une étude de cinq poèmes bachiques fondée sur les méthodes de l'analyse narrative et le concept d'intertextualité. Il existe un paradigme de la scène bachique dans l'oeuvre d'Abû Nuwâs, qui équivaut à un double parcours initiatique, celui du vin qui atteint sa plénitude et celui des convives que le vin peut alors illuniner. Le poème est suscité par la nostalgie de ces moments paradisiaques, dont il propose une reconstruction par le souvenir
This work raises the issue of the light in Abû Nuwâs's bacchic poetry. One can wonder if this poet, who was admired by Arab middle-age critics and often underestimated by the orientalists, is just an epicurean ; or if the wine, as a metaphor of the light and of the nuptials of water and wine, expresses a search for trancendence that strays from religious orthodoxy's tracks? We will try to answer this question throughout the study of six bacchic poems, using the methods of narrative analysis and intertexuality's concept. There is a paradigm of bacchic scene in Abû Nuwâs's work, which equals a double initiatory path : the one of the wine reaching its fullness and the one of the gusts whom the wine may them enlighten. Rebuilding the nostalgia of those heavenly moments through their memories, gave birth to this poem
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Velji, Jamel A. "Saint Paul, the Ismāʻīlīs, and the end of the world : new visions of the religious law". Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83154.

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Abstract (sommario):
Hasan Salah, a 13th-century exponent of the Isma'ili qiyamat doctrine, and Saint Paul the Apostle, the author of much of the New Testament, believed that during their lifetimes, a Messiah had come. The arrival of the Messiah triggered the end time; in this new time of sacredness, both authors believed that it was impossible---and even counterproductive---to gain salvation by following the traditional religious law. This thesis juxtaposes both authors' conceptions of the religious law, highlighting how each author reinterprets scripture to argue that the law simply cannot bring salvation in this new time. It then discusses how, in place of the law, both authors advocate a new, more individual soteriology structured around the Messianic figure. This thesis then discusses the seven shared structural features of both eschatologically based theologies, strengthening the corpus of evidence suggesting that Isma'ili thinkers often incorporate specifically Christian elements into their theology.
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Es, Sakhy Norddine. "L'ironie dans l'univers poétique d'Abu Nuwas". Paris 4, 1995. http://www.theses.fr/1994PA040301.

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Cette étude s'est fixé deux ambitions et deux objectifs, il s'agit d'une approche de l'univers poétique d’Abu Nuwas. Cela va nous mener à sa vision poétique et sa pensée qui reflètent la nouvelle réalité de la société arabo-musulmane à son époque. C’est pourquoi nous avons envisagé de consacrer la première partie au milieu socioculturel d'Abu Nuwas, afin de faire ressortir les aspects caractéristiques. La deuxième partie se divise en deux grands chapitres. Le premier est consacré à l'aspect formel de la poésie d’Abu Nuwas: l'ironie et son rôle dans le cadre poétique, ainsi que l'étude de la structure métrique et la rime. Nous avons examiné ensuite les effets stylistiques de l'ironie ainsi que ses dimensions esthétiques, et établi le rapport entre elle et d'autres figures rhétoriques. Le dernier chapitre est une étude du contenu procédant à l'étude thématique suivie d'un inventaire des victimes de l'ironie d’Abu Nuwas
This study is based on two ambitions and two objectives, it is question of an approach to the poetic universe of Abu Nuwas. This will conduct us to his poetic visualisation and his ideas on the new reality of the Arabic Muslims society at this time. That is why we have decide to consecrate the first chapter to the field of sociocultural of Abu Nuwas in order to specify the appearances characteristic of this period and the high degree of the civilisation in the period of his arrival. The second part is divided into two chapters. The first is based on the formal look of the poems of Abu Nuwas. Irony and his role in poetic field as well as the structural metric and the rhythm. We have examined afterwards the style's effects of the irony as well as the aesthetic dimensions, and established a report between it and other rhetorical figures. The first chapter is a study of the content proceeding to the thematic study followed by an inventory of the victims of Abu Nuwas irony
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Bianco, Annamaria. ""Adab al-malǧa'" : représenter le refuge dans le roman arabe du XXIe siècle". Electronic Thesis or Diss., Aix-Marseille, 2022. http://theses.univ-amu.fr.lama.univ-amu.fr/221209_BIANCO_998yey470wdp180hg620kll_TH.pdf.

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Cette thèse analyse la littérature arabe de l’exil et de la migration produite au tournant de la « crise des réfugiés » de 2015, à travers un corpus de six romans dont les auteurs diffèrent par leurs sexe, âge, origine, notoriété et statut migratoire. L’étude vise à décrire l’émergence d’une nouvelle esthétique migrante construite autour de l’expérience polyvalente et multiforme du refuge, en identifiant les différents éléments de continuité et de discontinuité qui relient la fiction contemporaine au canon littéraire du passé. Focalisée sur des romans qui puisent dans la littérature de harraga (Taytānīkāt afrīqiyya d'Abū Bakr Ḥāmid Kahhāl et Anāšīd al-milḥ d'al-'Arabī Ramaḍānī), la première partie met en évidence les liens entre les textes qui relatent l'expérience de la migration clandestine et ceux qui se concentrent sur l'exode des demandeurs d'asile, en faisant ressortir le même type de discours critique à l'égard de la forteresse Europe et des hiérarchies établies par le système humanitaire. Concentrée sur les concepts de vulnérabilité, traumatisme et résilience, la deuxième partie est consacrée aux réalités du transit et de l'immobilité. Elle analyse les espaces d'exception incarnés par les camps de réfugiés palestiniens (Muḫmal de Ḥuzāma Ḥabāyib) et par la Syrie prérévolutionnaire, caractérisée par une double réalité d'accueil et répression (Ḥurrās al-hawāʼ de Rūzā Yāsīn Ḥasan). La troisième partie se concentre sur l'expérience de l'asile en Europe (Barīd al-layl de Hudā Barakāt et 'Āzif al-ġuyūm de 'Alī Badr), nous permettant d'explorer des représentations anti-hégémoniques des notions d'hospitalité, d'identité, d'appartenance et de citoyenneté
This thesis analyses the Arabic literature of exile and migration produced at the turn of the 2015 "refugee crisis", through a corpus of six novels whose authors differ in gender, age, origin, notoriety and migratory status. The study aims to describe the emergence of a new migrant aesthetic built around the polyvalent and multifaceted experience of "refuge", identifying the different elements of continuity and discontinuity that link contemporary fiction to the canon of the past. Focusing on two novels that draw on the tradition of harraga literature (Abū Bakr Ḥāmid Kahhāl's Taytānīkāt afrīqiyya and al-Arabī Ramaḍānī's Anāshīd al-milḥ), the first part of this work sheds light on the links between texts that recount the experience of clandestine migration and those that focus on the exodus of asylum seekers, bringing out from them the same kind of critical discourse towards Fortress Europe and the hierarchies established by the humanitarian system. Linking the concepts of vulnerability, trauma and resilience, the second part is devoted to the realities of transit and immobility, and analyses the spaces of exception embodied by Palestinian refugee camps (Ḥuzāma Ḥabāyib's Muḫmal) and pre-revolutionary Syria, characterised by a dual reality of regional shelter and repression (Rūzā Yāsīn Ḥasan's Ḥurrās al-hawāʼ). The third part sheds light on the experience of asylum in Europe (Hudā Barakāt's Barīd al-layl and Alī Badr's Āzif al-ġuyūm), allowing the reader to explore the anti-hegemonic representations of notions such as hospitality, identity, belonging and citizenship
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9

Barbūšī, Saraẗ al. "Édition critique du manuscrit arabe intitulé Qutb al-Surûr fî Awsâf al-Anbixa wa-l-Khumûr d’ar-Raqîq al-Qayrawânî". Paris 4, 2007. http://www.theses.fr/2007PA040116.

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Dans le cadre du présent travail, nous nous proposons d’entreprendre l’édition intégrale d’un manuscrit arabe qui s’intitule Qusb al-Surûr fî Awsâf al-Anbixa wa-l-Kumûr (Le plus grand des plaisirs à décrire les vins et les liqueurs). Il est attribué à Abû Ishâq Ibrâhim al-Qayrawânî mieux connu sous son laqab (surnom) d’Ibn ar-Raqîq ou encore ar-Raqîq. L’ouvrage est un réservoir de citations et un très riche recueil traitant du vin et, plus précisément, de la poésie bachique où sont décrites l’odeur et la couleur de ce vin, les coupes qui circulent parmi les buveurs et les outres des marchands. Qutb al-Surûr est un ouvrage d’adab dans le sens traditionnel et large du terme bien qu’il traite principalement de ce qui se rapporte à la littérature du vin. C’est une anthologie de prose et de poésie, où se mêlent les biographies et les anecdotes, les appréciations critiques, les digressions de toutes sortes. Ar-Raqîq a rassemblé dans cet ouvrage tout ce qu’il savait sur les vins et les liqueurs. Bref, il a fait du kamr le maître de son œuvre. Celivre est assurément l'une des plus sûres voies d'accès offertes à ceux qui désirent explorer la société islamique et sa culture de cour. Pour cette présente édition, nous avons tâché de reconstituer une version la plus complète possible.
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10

Sammarchi, Eleonora. "L'algèbre des polynômes : le Qisṭās al-mu‘ādala fī‘ilm al-jabr wa’l-muqābala d’al-Zanjānī (XIIIe siècle)". Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCC237.

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Une fois la théorie des équations quadratiques établie, les algébristes arabes orientent leurs recherches vers d'autres sujets. À la fin du Xe siècle l'un d'eux, le mathématicien al-Karajī, choisit d'explorer les relations entre arithmétiques et algèbre, et développe un système cohérent et exhaustif de règles de calcul pour les entités algébriques. Ce faisant, il inaugure une nouvelle tradition de recherche d'arithméticiens-algébristes qui visent à féconder l'algèbre avec l'arithmétique, et inversement. La notion centrale de cette tradition est celle d'opération et son objectif est de faire en sorte que l'algébriste puisse opérer sur les quantités inconnues comme l'arithméticien opère sur les connues. La recherche d'al-Karajī est ensuite perfectionnée au XIIe siècle par al-Samaw'al. Le travail du mathématicien persan al-Zanjānī (XIIIe siècle) s'inscrit clairement dans cette tradition de recherche, et son Qisṭās al-muʻādala reprend fidèlement les textes karajiens. Dans ce traité, al-Zanjānī présente la théorie du calcul algébrique, il compose une longue collection de problèmes et conclut son écrit avec un chapitre entièrement consacré à l'analyse indéterminée. Le traité était, jusqu'à maintenant, inédit. Notre édition critique est suivie d'une traduction en français et précédée d'une analyse historique, philologique et mathématique du texte. Cette analyse vise à mettre en évidence les aspects les plus significatifs de l'algèbre d' al-Zanjānī, ainsi que de la tradition à laquelle ce dernier appartient
Once the theory for second degree equations was established, algebraists redirected their interests to new topics. By the end of tenth century, one algebraist, the mathematician al-Karajī, chose to investigate the interaction between arithmetic and algebra, and began to create a coherent and exhaustive system of rules for calculating with algebraic entities. His work gave birth to a new tradition of arithmetician-algebraists, whose aim was to improve algebra with the help of arithmetic and vice versa. The focus of this tradition was on the notion of operation, and its aim was to make the algebraist able to manipulate unknown quantities like the arithmetician manipulates known ones. Al-Karajī's research was then improved by the twelfth-century scholar al-Samaw‘al. In the thirteenth century, the Persian mathematician al-Zanjānī followed this same tradition, and his Qisṭās al-muʻādala accurately recalls and elaborates upon al-Karajī's work. Al-Zanjanī presents his theory for algebraic computations, composes a long collection of problems, and concludes his treatise with a chapter on indeterminate analysis. Al-Zanjanī's treatise was unpublished until now. Our critical edition of the text is followed by a translation into French and preceded by an historical, philological and mathematical commentary of the text. This commentary aims to underline the most significant aspects of al-Zanjanī's algebra and of the tradition to which he belonge
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Libri sul tema "Ḥasakh"

1

Tweg, Hannah. ʻAlim shel ḥasah. Yerushalayim: Karmel, 2004.

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2

Binyamini, Ariʼel Liʼat, a cura di. Gali lomedet la-ḥasokh. Tel Aviv: Yediʻot aḥaronot, 2009.

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3

al-Mājid, Ghūrī ʻAbd, a cura di. Raḥlāt al-ʻAllāmah Abī al-Ḥasan ʻAlī al-Ḥasanī al-Nadawī: Mushāhadātuh, muḥāḍarātuh, liqāʼatuh, inṭibāʻātuh. Dimashq: Dār Ibn Kathīr, 2001.

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Ghūrī, ʻAbd al-Mājid. Raḥlāt al-ʻAllāmah Abī al-Ḥasan ʻAlī al-Ḥasanī al-Nadawī: Mushāhadātuhu, muḥāḍarātuhu, liqāʾātuhu, inṭibāʻātuhu. Dimashq: Dār Ibn Kathīr, 2001.

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5

Yūnus, Khalaf, a cura di. al-Ḥasakah: Dirāsah tārīkhīyah, iqtiṣādīyah, ijtimāʻīyah. [Damascus: s.n.], 1997.

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6

Ghūrī, ʻAbd al-Mājid. Abū al-Ḥasan ʻAlī al-Ḥasanī al-Nadwī: Al-imām al-mufakkir al-dāʻiyah al-adīb. 2a ed. Dimashq: Dār Ibn Kathīr, 1999.

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7

Suhrābīʹfar, Muḥammad Taqī. Ḥasad. Tihrān: ʻArūj, 2007.

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8

Shāh, ʻAbdullāh. Mavāʻiẓ-i ḥasanah. Ḥaidarābād: Dakan Ṭaraiḍars Buk Sailar ainḍ Pablisharz, 2006.

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Ilāhah, Aynʹbakhsh, Muḥammadī Sajjād, ʻAbbāspūr Hūman e Fakūrī Murtaz̤á, a cura di. Mīr ʻImād Ḥasanī. Tihrān: Shirkat-i Sihāmī-i Kitābʹhā-yi Jaybī vābastah bih Muʼassasah-ʼi Intishārāt-i Amīr Kabīr, 2012.

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10

T̤ayyibī, Anvārullāh. Usvah-yi ḥasanah. Lāhaur: Karmānvālah Buk Shāp, 2006.

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Capitoli di libri sul tema "Ḥasakh"

1

Pflitsch, Andreas. "Dāwūd, Ḥasan". In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1489-1.

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Oesterheld, Christina. "Mantō, Saʿādat Ḥasan". In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_16410-1.

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Oesterheld, Christina. "Amānat, Āġā Ḥasan". In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1725-1.

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Halladay, Andrew. "Saʿādat Ḥasan Maṅṫō". In Islam, Judaism, and Zoroastrianism, 587–90. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_1921.

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Scharf, Kurt. "Čeheltan, Amir Ḥasan". In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11868-1.

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Pannewick, Friederike. "Ḥasan, Rūzā Yāsīn". In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_11977-1.

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7

Langermann, Y. Tzvi. "Ibn al-Haytham: AbūҁAlī al-Ḥasan Ibn al-Ḥasan". In Biographical Encyclopedia of Astronomers, 1051–54. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_679.

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8

Fazlıoğlu, İhsan, Mercè Comes, Josep Casulleras, Miquel Forcada, Julio Samsó, Emilia Calvo, Tamar M. Rudavsky et al. "Ibn al‐Haytham: Abū ҁAlī al‐Ḥasan ibn al‐Ḥasan". In The Biographical Encyclopedia of Astronomers, 556–57. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_679.

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9

Neuwirth, Angelika. "Dāwūd, Ḥasan: Bināyat Mātild". In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1490-1.

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10

Preckel, Claudia. "Khān, (Nawwāb) Ṣiddīq Ḥasan". In Islam, Judaism, and Zoroastrianism, 420–24. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_1981.

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