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1
Kourouma, Ahmadou. "« Allah n'est pas obligé »." Politique africaine 80, no. 4 (2000): 79. http://dx.doi.org/10.3917/polaf.080.0079.
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King, Adele, and Ahmadou Kourouma. "Allah n'est pas obligé." World Literature Today 75, no. 3/4 (2001): 120. http://dx.doi.org/10.2307/40156783.
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Kamarasyid, Aloi. "Menyikapi Rahasia di Balik Rasio dan Rasa pada Manusia." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 9, no. 1 (June 30, 2018): 76–104. http://dx.doi.org/10.32923/maw.v9i1.717.
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The sciense of human will not able to solve all of things, according to the words of Allah: “And we are not given a science except a little”, (Q.S 17/ Al-Isra’: 85). Instinct of human must get a direction of Allah who is explained at his book. Unless the instinct will be wrong in its channel. The position of instinct and intelligence at Islam ethics, both are necessary to be used and dropped well by counselling and directing which are settled in Al-Qur’an and the guide of propnet Muhammad SAW.
Philosophy of Islam also bases on or follows the healthy intelligence to interpret all of problems of divinity, human and nature, because of necessity of thing is intelligence. It is either a subject or object of thinking. From it exits an active intelligence, because it is the first which is created by Allah. By intelligence we analyze and prove about truthm, to expose the scientific realities, about filling, idealism, ethics, law, aesthetics, extra sensory perception, and purity of heart.
Intelligence is a door of science. There are not all of sciences are revealed but there are obliged to be deductive by intelligence through experiment. Allah also gives Islam Religion which is an association of power of God which is given to human (command and prohibition). Islam Religion is a mercy to manage intelligence, feeling, heart and emotion of human. We are obliged to believe, to study so that we know which is comman ded and prohibited, to do and to broadcast the Islam Religion well and truly according to his instruction (Muslim Law).
4
Sidikou, Aissata. "Comparing Visions and Voices of Child Narrators in Kotia-Nima I and Allah is Not Obliged." Cahiers d'études africaines, no. 225 (April 1, 2017): 151–74. http://dx.doi.org/10.4000/etudesafricaines.20598.
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Addei, Cecilia. "“Walahé!”; “You should have seen it”: Validating the Truth of Wartime Absurdities in Ahmadou Kourouma’s Allah is Not Obliged." Gragoatá 23, no. 45 (April 30, 2018): 24. http://dx.doi.org/10.22409/gragoata.2018n45a1097.
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Ahmadou Kourouma’s Allah is Not Obliged is a fiction based on the civil wars in the West African countries of Liberia and Sierra Leone as a result of the breakdown of democracy. It employs the point of view of a child narrator, Birahima, a literalist picaro, to narrate wartime atrocities. The novel, mainly a satire, employs the devices of irony and humour that allow Birahima to present his world, which is turned upside down, and morality, reversed, in a way that makes the reader laugh in spite of the horror. The reality of Birahima’s wartime experience, which has left him in a kind of developmental “limbo”, is difficult to believe to be true. However, he makes every effort in his use of language to prove the truthfulness of the absurdity he narrates. This paper considers how the protagonist/narrator Birahima’s entry into war leaves him in an absurd, cyclical limbo while he resorts in frustration to validate his absurd experience through appealing to God, folk wisdom and dictionaries.------------------------------------------------------------------------------------“WALAHÉ!”; “VOCÊ TINHA QUE TER VISTO”: VALIDANDO A VERDADE DOS ABSURDOS DA GUERRA EM ALLAH IS NOT OBLIGED, DE AHMADOU KOUROUMAAllah is Not Obliged, de Ahmadou Kourouma, é uma obra de ficção baseada nas guerras civis nos países da África Ocidental Libéria e Serra Leoa resultantes do colapso da democracia. Através do ponto de vista de um narrador infantil, Birahima, um pícaro literalista, a obra narra as atrocidades da guerra. O romance, essencialmente uma sátira, emprega os recursos da ironia e do humor para permitir que Birahima apresente seu mundo deturpado e sua moralidade invertida de uma maneira que faz o leitor rir apesar do horror. É difícil aceitar como verdade a realidade que Birahima vivenciou na guerra, que deixou o seu desenvolvimento em uma espécie de limbo. No entanto, ele se utiliza da linguagem ao máximo para provar a veracidade do absurdo que ele narra. Este artigo considera como a entrada do protagonista / narrador Birahima na guerra o deixa em um limbo cíclico e absurdo, enquanto ele se frustra para validar sua experiência absurda apelando a Deus, à sabedoria popular e aos dicionários.---Artigo em inglês.
6
Astuti, Indri, and Widodo Widodo. "MOTIVASI MASYARAKAT DALAM MEMILIH PEMIMPIN (Studi Kasus Pada Pemilihan Kepala Desa Hargomulyo, Gedangsari, Gunungkidul)." Aliansi : Jurnal Manajemen dan Bisnis 14, no. 1 (September 5, 2020): 39–46. http://dx.doi.org/10.46975/aliansi.v14i1.33.
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Society always hunger for a leader which can be expected by its protecting people is more when commutation moment hence people surely hope the leader which will more baih in holding governance wheel. At authors opportunity start from survey later; then communicate with the society of either through direct and also through/passing media social later; then do/conduct this research with the descriptive method qualitative Hence at this opportunity is writer will pare and explain how society motivation in chosening leader? Highest expectation 31% improving people earnings, equal to 15% that is hold responsible. equal to 13%, People 11%, 11%, in activity RT / rw 8%, Cleanness 5%, 3%, and Agamis 3%. Suggestion from writer that society of if wishing happy peaceful and prosperous life and also have to and is obliged to remember the Allah SWT. by diligent of religious service. Because place Allah curtsey and place ask. If that leader as medium, because good leader is which religious.
7
Appiah, Simon Kofi, and Mawuloe Kodah. "I think therefore I am: Linking human exploitation to religious irrationality in Kourouma’s Allah Is Not obliged." Religious Studies and Theology 39, no. 1 (January 8, 2020): 90–104. http://dx.doi.org/10.1558/rsth.40475.
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Addei, Cecilia. "“Walahé!”; “You should have seen it”: Validating the Truth of Wartime Absurdities in Ahmadou Kourouma’s Allah is Not Obliged." Gragoatá 23, no. 45 (April 30, 2018): 24–44. http://dx.doi.org/10.22409/gragoata.v23i45.33563.
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Ahmadou Kourouma’s Allah is Not Obliged is a fiction based on the civil wars in the West African countries of Liberia and Sierra Leone as a result of the breakdown of democracy. It employs the point of view of a child narrator, Birahima, a literalist picaro, to narrate wartime atrocities. The novel, mainly a satire, employs the devices of irony and humour that allow Birahima to present his world, which is turned upside down, and morality, reversed, in a way that makes the reader laugh in spite of the horror. The reality of Birahima’s wartime experience, which has left him in a kind of developmental “limbo”, is difficult to believe to be true. However, he makes every effort in his use of language to prove the truthfulness of the absurdity he narrates. This paper considers how the protagonist/narrator Birahima’s entry into war leaves him in an absurd, cyclical limbo while he resorts in frustration to validate his absurd experience through appealing to God, folk wisdom and dictionaries.---Original in English.---DOI: http://dx.doi.org/10.22409/gragoata.2018n45a1097.
9
Skorobogatova, Taisiya Ivanovna, and Ol'ga Yur'evna Suraleva. "Functioning of Phraseological Africanisms in the Novels “Les Soleils des Indépendances (The Suns of Independence)”, “En attendant le vote des bêtes sauvages (Waiting for the Wild Beasts to Vote)” and “Allah n’est pas obligé (Allah is Not Obliged)” by A. Kourouma." Filologičeskie nauki. Voprosy teorii i praktiki, no. 2 (February 2020): 202–6. http://dx.doi.org/10.30853/filnauki.2020.2.40.
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Muotoo, Chukwunonso Hyacinth. "Le réalisme dans Allah n’est pas obligé d’Ahmadou Kourouma." AFRREV IJAH: An International Journal of Arts and Humanities 7, no. 3 (September 10, 2018): 80–85. http://dx.doi.org/10.4314/ijah.v7i3.9.
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Ahmadou Kourouma est l’un des écrivains africains prolifiques qui à travers leurs oeuvres littéraires, nous expose à la réalité africaine surtout celle de l’époque post-indépendante et dans une mesure la société contemporaine. En tant qu’auteur ivoirien, il a beaucoup influencé la littérature de la période post-indépendante d’une façon extraordinaire avec son réalisme. Il est différent des autres auteurs à cause de son originalité qui est de notre éloge. Il n’est pas là pour distraire ses destinataires mais pour les engager. Le but de la présente étude est d’examiner le réalisme comme il se manifeste dans Allah n’est pas obligé d’Ahmadou Kourouma.Mots clés: Le réalisme, réalité, réalité africaine, Allah n’est pas obligé, Ahmadou KouroumaEnglish AbstractAhmadou Kourouma is one of the prolific African writers who in their literary works expose us to African realities, more especially of the post independent era and to an extent, the contemporary society. His works on realism have made tremendous impact on African literatures of the post independent era. The purpose of this study is to examine realism as portrayed in Ahmadou Kourouma’s Allah n’est pas obligé.Keywords: Realism, reality, African reality, Allah n’est pas obligé, Ahmadou Kourouma
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Idrus Alawi, Asep Habib. "The Concept of Al-Qur’an and Islamic Law in Educating Wife and The Solution for Dispute Settlement in Household Violence." International Journal of Nusantara Islam 6, no. 2 (January 5, 2019): 125–32. http://dx.doi.org/10.15575/ijni.v6i2.3953.
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The obligation to give a lesson to the wife is if he starts disobeying and shows nusyuz to his husband. So the husband is obliged to provide lessons, but giving the lesson is carried out in sequence, the first husband must give a warning to the wife gently and subtly like reminding him to fear Allah Almighty, if the wife is obedient again, then just enough there. If it still remains disobedient, then leave the wife alone, leaving her on the bed, not collecting it, especially when her lust peaks. If he is obedient, then it is enough to get there and gather the wife as before. But if it remains, the wife may be 'beaten' with a note not too loud and not injured.
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Damayanti, Eka, Firdaus, Abdul Ghany, and Ekawati Hamzah. "AL-QUR’ĀN MESSAGE ABOUT ETHOS OF WORK IN THE PANDEMIC TIME COVID-19." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 6, no. 1 (June 25, 2021): 59–80. http://dx.doi.org/10.32505/at-tibyan.v6i1.2420.
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Al-Qur’ān is the holy book as a guide for people in any condition. This including the COVID-19 pandemic that has spread across the world. This article aims to outline the message in the Qur'ān about work ethic during the Covid-19 pandemic. This article is a literature review study with the Maudhui method of the Qur'ān verses related to work ethic. It was using content analysis. The study showed that even though the pandemic is taking place, Muslims are still obliged to work because Allah expressly commands them to work. God's commandment is that humans carry out work according to their ability and earnestly for life in the world and a provision in the hereafter because work is an act of jihad fisabillah.
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Wintersteiner, Werner. "“Nichts als der Tod und die Satire”." Daphnis 47, no. 1-2 (March 5, 2019): 344–78. http://dx.doi.org/10.1163/18796583-04701005.
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Grimmelshausen’s Simplicius Simplicissimus, the classic novel of the Thirty Years War, is a unique critique in an exuberant narrative form. The double perspective (the hero narrates, as an old man, his own life), the doubt as a principle, irony as the fundamental tone – these are his main strategies to analyse the ambivalence of human behaviour as well as to check critically social models of a more peaceful society. Grimmelshausen refuses any philosophical, political or theological justification of violence. However, his irony, his humour and his narrative power make the lecture of his work a pleasure until today. The comparison with a modern African novel, Ahmadou Kouroumas Allah Is Not Obliged, reveals similarities as well as differences and proves one more time the topicality and constant relevance of this Baroque novel.
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Baalbaki, Hana. "Allah n'est pas obligé d'Ahmadou Kourouma: Une gymnastiquie langagière." Hawliyat 12 (November 19, 2018): 95–120. http://dx.doi.org/10.31377/haw.v12i0.221.
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Avec seulement quatre romans publiés en vingt-quatre ans, Ahmadou Kourouma s'est imposé comme l'un des écrivains les plus importants du conti- nent africain. Dans ses romans: Les soleils des Indépendances (1976), Monné, outrages et défis (1990), En attendant le vote des bêtes sauvages (1999) et Allah n'est pas obligé (2000), l'écrivain ivoirien dénonce les souffrances de l' Afrique noire. Il les dénonce avec les yeux des Africains et les décrit dans une langue calquée sur la leur. En effet, son style étonne, choque, séduit. Kourouma ne s'est pas contenté de «penser la langue»comme tout autre écrivain francophone; son oeuvre ne témoigne pas seulement d'une sorte d'hétérogénéité langagière comme c'est le cas en général chez les écrivains qui vivent le conflit des langues et des cultures; il est allé plus loin. Sa grande innovation comme dit si bien l'un des chercheurs, «réside dans le fait de proposer une oeuvre dont le protagoniste est à tout considérer le style-oui, le style malinké transposé en français»
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Hamim, Khairul. "Konsep Pendidikan Anak Dalam Al-Qur’an Surat Luqman." JURNAL PENELITIAN KEISLAMAN 9, no. 1 (March 9, 2019): 113–27. http://dx.doi.org/10.20414/jpk.v9i1.1800.
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Abstrak: Anak merupakan karunia terindah yang diberikan oleh Allah Swt.. kepada manusia
untuk dididik dan diarahkan agar menjadi anak yang shaleh dan shalehah. Dalam Islam
orang tua berkewajiban memberikan pendidikan yang tepat bagi anak sesuai dengan alQur’an,
namun konsep
pendidikan
anak
hingga
kini
belum
menjadi
perhatian
yang
serius,
baik
dikalangan
akademisi
Islam
maupun
orang
tua.
Melalui
studi
library
research
dengan
contents
analysist,
dihasilkan
bahwa
konsep
pendidikan
anak
dalam
Qs.
Luqman
adalah
pertama, kewajiban memberika pendidikan tauhid; kedua, kewajiban berakhlak yang baik
kepada orang tua; ketiga, kewajiban beribadah dengan mendirikan salat; keempat, kewajiban
berdakwah di jalan Allah dengan cara menyeru pada kebaikan dan melarang berbuat
kejahatan; dan kelima, selalu sabar dan tidak sombong baik dalam penampilan maupun
dalam tutur kata.
Abstract: Child represent beautiful grant from above which given by Allah SWT to human
being to be educated and instructed in order to become good child “shaleh and
shalehah”. In Islam the parents is obliged to give correct education to their child as according
to al-Qur’an, but education concept of child up to now have not yet become
serious attention, even though in Islam academician and also parents itself. Through study
of library research with contents analysis, that concept child education stated in Qs. Luqman
is first, the obligation to give education of tauhid; second, obligation to have good behavior
to
parents;
third,
obligation
to
have
religious
service
by
shalat;
fourth,
obligation
to
dakwah in Allah SWT rules by good informing and prohibit to do badness; and fifth,
always patient and not arrogant in attitude also in saying word
Kata Kunci: orang tua, luqman, pendidikan anak, tafsir
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Miskahuddin, Miskahuddin. "Sehat Dalam Perspektif Al-Qur'an." Jurnal Ilmiah Al-Mu'ashirah 17, no. 1 (September 9, 2020): 70. http://dx.doi.org/10.22373/jim.v17i1.7907.
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Al-Qur'an as a noble holy book and a guide for human life, always guides people to be positive for their own good, including talking about the importance of maintaining health for the freshness and fitness of the human body both physically and mentally. Healthy in the positive sense described in the Koran, namely the preservation of all the potential gifts of God on him in the form of organs that can functionally move various work activities to build himself and the environment in which he lives and is. There is a specificity that can be described by the Koran on the physical and mental health aspects of this matter, especially all the potential for body and soul to always be meaningful to be healthy and strong to perform worship to Allah SWT perfectly as proof of his gratitude to Allah SWT who created it with a hope to get the pleasure of Him and get the highest mau'nah from God to get heaven jannatun na'im. Syurga jannatun na'im longs for strong people to worship and do good deeds perfectly according to the will and wishes of Allah SWT or those who are pleased by Him. Of course, only people who are healthy and strong, physically and mentally, as well as whose perfection in worshiping or doing good deeds to Allah will occupy a quality heaven. Strong is synonymous with being physically and mentally healthy, therefore only those who are strong and healthy will also be able to carry out God's mandate, namely religion with the perfection of all its Shari'a. Therefore people who want to get happiness and prosperity accompanied by safety in the world and in the hereafter are obliged to strive to be healthy physically and mentally and always respect, maintain and glorify physically and spiritually so that they are always healthy or get used to living healthy within the framework of Islamic law guided by teachings of al-Qur'anul Karim and Al-Hadith.
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Ibrahim, Sulaiman. "Kepemimpinan Perempuan di Ruang Publik dalam Tafsir Al-Kasysyâf." Al-Ulum 18, no. 2 (December 1, 2018): 459–80. http://dx.doi.org/10.30603/au.v18i2.536.
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This paper explores al-Zamakhshari's thoughts on women's leadership in the public sphere in tafsir al-Kasysyaf's . Islam does not require the wife to submit to her husband as he is obliged to submit to God. On the contrary, with the existence of rights that must be fulfilled by the husband towards the wife, then as reciprocity of Islam gives the right for the husband to be obeyed as long as it does not conflict with the teachings of religion. However, in terms of leadership in the public sphere, az-Zamakhsyarîy is more likely to place the position of women under men. This is evident in his expression when interpreting the word فضل الله بعضهم علي بعض that leadership is given by Allah to men because of its advantages in several respects, even az-Zamakhsyarîy considers men to have many advantages over women
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Ahmadi, Ahmadi. "Ilmu Pendidikan Islam Sebagai Perspektif Kehidupan." AL-FIKR: Jurnal Pendidikan Islam 5, no. 2 (February 3, 2020): 43–48. http://dx.doi.org/10.32489/alfikr.v5i2.27.
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Islamic Education as a basic capital in order to achieve happiness in human life in the world and the hereafter. Thus given the importance of Islamic Education, human beings need to get the need for this very important science as a basic provision to meet the level of happiness attainment away. Islamic Education is sourced from the Shari'a namely the Qur'an and Hadith. Because the Qur'an and the Hadith as the source of all knowledge that becomes the shari'a (rules) of Allah SWT, we are obliged to believe from the sources of shari'a that will be able and guarantee safety with human happiness. The system built by the Qur'an and the Hadith is the foundation of Islamic Education as a guarantee of Allah SWT in accordance with His pleasure. This type of research is descriptive qualitative research literature. The conclusion of this research is Islamic Education as the basis of human life, by consideration this has become a basic human need to achieve happiness both in the world and the hereafter. Islamic Education is sourced from the Shari'a namely the Qur'an and the Hadith that develops in the dynamics of human life in accordance with the atmosphere and development of the times that encourage the safety and happiness of humans for those who can support the application with the guidance of Islamic Education in accordance with sharia'.
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Hidayat, Tatang, Munawar Rahmat, and Udin Supriadi. "MAKNA SYUKUR BERDASARKAN KAJIAN TEMATIK DIGITAL AL-QURAN DAN IMPLIKASINYA DALAM PENDIDIKAN AKHLAK DI SEKOLAH DASAR." Pendas : Jurnal Ilmiah Pendidikan Dasar 4, no. 1 (August 20, 2019): 94. http://dx.doi.org/10.23969/jp.v4i1.1791.
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Undeniably, the study focusing on akhlaq education is important to conduct, and one of the moral educations is gratitude. The purpose of this present study is to find out the meaning of gratitude based on the Qur'anic digital thematic study and its implications on akhlaq education in elementary school. This study employed a qualitative approach and digital Qur`anic thematic methods. Based on the results of the study, the terms gratitude were revealed in 43 verses of the Quran (Arabic) and 68 verses of the Quran (Indonesian Translation). The meaning of gratitude based on the Qur`anic digital thematic study of the Quran is considered as the value of the core character. Gratitude is commanded for humans who have been given the favor of faith and Islam, have been following the Messenger of Allah Salla Allah ‘Alaihi Wa Sallam, have been granted good sustenance, have been obliged to carry out various types of worship, and they will be granted forgiveness of their sins if they repent. However, most people in fact denied the various favors granted to them. In the bottom line, as an implication, it is obvious that gratitude is highly important to be learned, understood, trained and put into practice from the early age. Inevitably, it can be realized through the existence of formal education institutions, especially primary school level.
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Abdul Aziz, Sohaimi. "Pola, Sistem dan Estetika Fitrah dalam Puisi daripada Kumpulan Puisi Yang Menyala Karya Norjannah Ma: Satu Kritikan Fitrah." Malay Literature 31, no. 1 (June 1, 2018): 143–67. http://dx.doi.org/10.37052/ml.31(1)no7.
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Salah satu aspek penting dalam ajaran Islam ialah fitrah. Muslimin diwajibkan mempercayai fitrah sebagai sesuatu yang wujud semenjak azali lagi. Manusia diyakini berpotensi Islam, iaitu mereka diciptakan untuk mengabdikan dirinya kepada Allah. Mereka yang tidak dilahirkan sebagai Muslim seperti Norjannah MA, yang kemudiannya kembali kepada fitrahnya apabila memeluk agama Islam. Penulis yang berstatus mualaf ini melalui proses mengenal dan mendalami agama baharunya. Tujuan kajian dalam makalah ini adalah untuk membincangkan persoalan fitrah yang dilalui oleh Norjannah MA, dan bagaimana persoalan itu disampaikan dalam karyanya yang bertajuk Kumpulan Puisi Yang Menyala (2017). Kajian ini menggunakan teori kritikan fitrah yang berasaskan tiga prinsip, iaitu pola, sistem dan estetika fitrah. Hasil kajian ini menunjukkan pola fitrah yang berteraskan akidah menjadi topik penting dalam karya ini. Cinta kepada Allah menjadi pola fitrah yang dominan. Mencari cinta Allah itu tidak mudah dan sistem fitrah menunjukkan bahawa nafsu amarah sering menjadi halangan yang kuat kepada Norjannah. Dari segi estetika fitrah, pola fitrah dan sistem fitrah yang bincangkan tidak memperlihatkan penyampaian yang puitis. Istilah Arab banyak digunakan sehingga kehadirannya mengganggu ekspresi penulis dan penghayatan pembaca. Kata kunci: Fitrah, kritikan fitrah, Norjannah MA, Kumpulan Puisi Yang Menyala Abstract One of the most important aspects of Islamic teachings is nature (fitrah). Muslims are obliged to believe in nature as something that has existed since its creation. Man is believed to have the potential of becoming Muslim, so he is obligated to devote himself to Allah, the Creator. Some people are not born Muslim but later enter into Islam, such as Norjannah MA, who was born a non-muslim but later became a muallaf, a Muslim revert. As a Muslim revert, she most likely goes through the process of understanding her new religion. The purpose of this paper is to examine the return to the fitrah—the original or natural state—as experienced by Norjannah MA herself, and how it is addressed in her work titled Kumpulan Puisi Yang Menyala ( 2017 ) . This study uses the theory of fitrah criticism, which is based on three principles namely the pattern, system and aesthetics of fitrah, or the natural state. The results of this study show that the love and belief of God (akidah) which burns in her heart becomes a dominant pattern of nature. Seeking God’s love is not easy and the natural state (fitrah) shows that anger is often a strong impediment to Norjannah. In comparison to the natural aesthetic, the natural pattern and system discussed are not expressed poetically. Arabic terms are widely used, and their presence interferes with the author’s expression, as well as the reader’s appreciation of the text. Keywords : fitrah, fitrah critism , Norjannah M.A., Kumpulan puisi yang menyala
21
Fauzi, Fauzi. "PERANAN PERSATUAN MUBALLIGH BATAM (PMB) TERHADAP TOLERANSI BERAGAMA DI KOTA BATAM KEPULAUN RIAU." PERADA 3, no. 1 (June 29, 2020): 49–59. http://dx.doi.org/10.35961/perada.v3i1.78.
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Artikel ini bertujuan untuk melihat bagaimana peranan Persatuan Muballigh Batam (PMB) terhadap kehidupan beragama di Kota Batam dengan metode telaah pustaka dan wawancara dengan pihak-pihak terkait. Batam sebagai daerah metropolitian dihuni beraneka suku dan beragam pemeluk agama sehingga sangat rentan sekali terjadi gesekan dengan alasan keagamaan. Meskipun setiap agama mengajarkan pada kedamaian, namun pemahaman dari setiap pemeluknya bisa menimbulkan perbedaan pendapat sehingga konfelik bisa muncul di intra umat beragama itu sendiri dan di luarnya. Dalam hal ini, PMB sebagai salah satu organisasi yang mewadahi para penceramah memiliki andil dalam menjaga kedamaian di Batam. Dari hasil penelitian ini, PMB sering terlibat dalam hal sikap intoleransi keagamaan dengan memberikan penjelasan dan masukan kepada pihak-pihak terkait. Bahkan apabila suatu sikap terdapat kasus yang intoleran, PMB menyarankan agar kasus ditindaklanjuti secara bijak oleh pihak terkait agar tidak menimbulkan ekses yang berkepanjangan. PMB menegaskan bahwa anggotanya wajib perpaham ahlussunah wal jamaah dengan mengakui adanya sifat Allah dan anggotanya wajib menjadi tauladan di lingkungan masing-masing.
ABSTRACT: This article aims to see how the role of the Persatuan Muablligh Batam (PMB) on religious life in Batam City by means of literature review and interviews with related parties. Batam as a metropolitan area is inhabited by various ethnic groups and various religious adherents so that it is very vulnerable to friction for religious reasons. Although every religion teaches peace, the understanding of each adherent can lead to differences of opinion so that conflict can arise within the religious community itself and outside it. In this case, PMB as one of the organizations that accommodates the lecturers has a role in maintaining peace in Batam. From the results of this study, PMB is often involved in religious intolerance by providing explanations and input to related parties. Even if there is an attitude of intolerant cases, PMB recommends that the case be followed up wisely by the related parties so as not to cause prolonged excess. PMB emphasized that its members are obliged to understand ahlussunah wal jamaah by acknowledging the nature of Allah and its members are obliged to become role models in their respective environments.
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Gnocchi, Maria Chiara. "Jean Ouédraogo, Yves Dakouo, «Allah n’est pas obligé» d’Ahmadou Kourouma." Studi Francesi, no. 169 (LVII | I) (April 1, 2013): 217–18. http://dx.doi.org/10.4000/studifrancesi.3562.
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GP, Harianto. "Mission in Suffering Context." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 3, no. 2 (December 31, 2019): 73–94. http://dx.doi.org/10.51730/ed.v3i2.17.
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AbstractThis study aims to examine the mission in the context of suffering related to about theology of suffering, its context in Indonesia and its implications for mission in Indonesia. In connection with the goal, the results of the study show that suffering is the pressure faced by someone who comes from outside himself to exert a good influence on that person. The suffering of non-believers is different. If non-believers are suffering because of the world, but if believers suffer because of Christ. The suffering experienced by believers in Indonesia is indeed the Great Commission of Christ. Believers and the church are obliged to do God's mission is to win souls who are lost in their suffering by being a witness of God and dialogue to preach the gospel.Keywords: Mission; Suffer; Church; BelieversAbstractPenelitian ini bertujuan mengkaji mengenai misi dalam konteks penderitaan berkaitan dengan seputar teologi penderitaan, konteksnya di Indonesia dan implikasinya terhadap misi di Indonesia. Berkaitan dengan tujuan, hasil penelitian menunjukkan bahwa penderitaan ialah tekanan yang dihadapi seseorang yang datang dari luar dirinya untuk memberikan pengaruh yang baik kepada orang tersebut. Penderitaan orang yang bukan percaya dengan orang percaya berbeda. Kalau orang yang bukan percaya adalah penderitaan karena dunia tetapi kalau orang percaya menderita karena Kristus. Penderitaan yang dialami orang-orang percaya di Indonesia adalah memang amanat Agung Kristus. Orang percaya maupun gereja wajib melakukan misi Allah adalah memenangkan jiwa-jiwa yang tersesat dalam penderitaannya dengan cara adalah menjadi saksi Allah dan dialog untuk memberitakan Injil. Kata Kunci: Misi; Penderitaan; Gereja; Orang Percaya
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Lassi, Étienne-Marie. "Kourouma, Ahmadou, Allah n’est pas obligé, Paris, Éditions du Seuil, 2000." Études littéraires 35, no. 1 (2003): 119. http://dx.doi.org/10.7202/008637ar.
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Borgomano, Madeleine. "KOUROUMA Ahmadou, Allah n’est pas obligé, Paris, Seuil, 2000, 233 p." Études littéraires africaines, no. 10 (2000): 47. http://dx.doi.org/10.7202/1041939ar.
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Iribaram, Suparto. "NILAI-NILAI PENDIDIKAN DALAM AL-QUR’AN DAN AKTUALISASINYA: SURAT AL-ISRA’ AYAT 23-25." Al-Riwayah: Jurnal Kependidikan 10, no. 1 (November 9, 2018): 91–122. http://dx.doi.org/10.32489/al-riwayah.154.
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This paper discusses the educational values contained in Q.S. al-Isra' ([17]: 23-25) and its actualization in the modern world. This article shows that, first, the educational values contained in Q.S. al-Isra '(17: 23-25), namely (1) the Aqidah education which Allah obliges His servants to press Him in worship and in worship and forbid them to associate Allah with anything or anyone. Therefore, the one who deserves the highest honors is the one who created nature and everything in it that is Allah Almighty. (2) Education of birrul walidain, after Allah commanded that not worship other than Him then Allah commanded to the Muslims so that they really pay attention to the devotional services to both mothers father and do not regard it as a trivial affair, by explaining that God is the more know what thrilled in their hearts. Second, the actualization of educational values based on Q.S. al-Isra '(17: 23-25) in the modern world, namely (1) education of the creeds in schools should teach the students in union of God that there is no god worthy to be worshiped besides Allah the Almighty God. The limited number of hours of lesson with the tarnished material causes the religious teacher to take the easiest shortcut, that is, to see religious education is no more a lesson than an education. (2) Education of birrul walidain in the modern world today is the treatment of elderly parents is really upside down. When they need more attention from the closest people, especially a child, instead they are mostly alienated from the family on the grounds to get better attention. Finally, they are deposited in nursing homes or others.
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Iribaram, Suparto. "Nilai-Nilai Pendidikan dalam al-Qur’an dan Aktualisasinya." Al-Riwayah : Jurnal Kependidikan 10, no. 1 (April 2, 2018): 91–122. http://dx.doi.org/10.47945/al-riwayah.v10i1.145.
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This paper discusses the educational values contained in Q.S. al-Isra' ([17]: 23-25) and its actualization in the modern world. This article shows that, first, the educational values contained in Q.S. al-Isra '(17: 23-25), namely (1) the Aqidah education which Allah obliges His servants to press Him in worship and in worship and forbid them to associate Allah with anything or anyone. Therefore, the one who deserves the highest honors is the one who created nature and everything in it that is Allah Almighty. (2) Education of birrul walidain, after Allah commanded that not worship other than Him then Allah commanded to the Muslims so that they really pay attention to the devotional services to both mothers father and do not regard it as a trivial affair, by explaining that God is the more know what thrilled in their hearts. Second, the actualization of educational values based on Q.S. al-Isra '(17: 23-25) in the modern world, namely (1) education of the creeds in schools should teach the students in union of God that there is no god worthy to be worshiped besides Allah the Almighty God. The limited number of hours of lesson with the tarnished material causes the religious teacher to take the easiest shortcut, that is, to see religious education is no more a lesson than an education. (2) Education of birrul walidain in the modern world today is the treatment of elderly parents is really upside down. When they need more attention from the closest people, especially a child, instead they are mostly alienated from the family on the grounds to get better attention. Finally, they are deposited in nursing homes or others.
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Hanafi, Syawaluddin, Anita Marwing, and Arini Pratiwi. "Tinjauan Hukum Islam terhadap Kawing Soro' Pada Masyarakat Bugis Kabupaten Bone." Al-Mizan 15, no. 2 (December 1, 2019): 203–23. http://dx.doi.org/10.30603/am.v15i2.1307.
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This study aims to determine the behavior of the Bugis community in Bone Regency in carrying out marriage. The development of marital culture and customs in the Bugis community in bone district, especially in terms of kawing soro’ became the main focus of this research. This research is a qualitative research with Islamic law approach. The results of this study found that habits in people's lives that were considered to be full of spiritual meaning became worthless after the existence of some Bugis communities in the district of Bone who performed kawing soro'. On the other hand, kawing soro' becomes compulsory if adultery is feared, in another sense that kawing soro' can be done if there are forced or emergency conditions. The Bugis community in Bone Regency who implements kawing soro' basically wants to carry out the commands of Allah and their Rasul, but it is not understood by the community that couples who do kawing soro', the husband is obliged to pay dowry even though only giving half and the wife may refuse to give the husband's rights like hanging out and having sex before the wife receives the specified dowry introduction.
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M.A.Albelahi, Abdulrahman, A. Ali, Faten Mohmed, and Metwally Ali. "The Theory of Interpretation in Solving Contemporary Legal Issues: With A Focus on the Instrument of Ijtihad." MATEC Web of Conferences 150 (2018): 05056. http://dx.doi.org/10.1051/matecconf/201815005056.
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Since the beginning, legal theory has concerned itself with the establishment of principles and precepts that govern the procedure of legal interpretation, from the initial stages of the judicial reasoning down to the promulgation of ruling and their implementation, Islam is a total way of life. Muslims are obliged to abide by the rules of Allah in every aspect of their lives, always and wherever they live. However, the actual rules of Allah as given in the Qur’an and the sunna are limited. The Qur’an contains only six hundred verses directly related to laws, and there are approximately two thousand hadiths. The function of interpretation is to discover the intention of the Lawmaker of the matter, therefore, interpretat primarily concerned with the discovery of that which is rot self-evident the objective of interpretation is to ascertain the intention c the Lawmaker with regard to what has been left unexpressed as a matter of necessary interference from the surrounding circumstances. Sometimes, the textual sources did not provide detailed guidelines in which to derive the law, and then the role of interpretation is important to determine the law. In Islamic law the role of Ijtihad undoubtedly important in order to meet new problems. But some of the Jurist contended that the role of Ijtihad had ended and we have to follow the rule that has been stated. An explanation given to this trend is that a point had been reached at which all essential question of law had been thoroughly discussed and further deliberation was deemed unnecessary. In Common law, man-made law and legislation are related to one another within a philosophy of law. Parliament makes law and it is the duty of the courts to give effect to them if properly enacted. While courts may rule that a particular statute or section is invalid for various reasons such as unconstitutionality, they cannot say, "We shall change this Act because it is not appropriate". That function belongs to Parliament (Wu Min Aun 1990: 120). So as in Islamic law, the Lawmaker is Allah S.w.t and the sacred text (Quran) is legislated due to His intention whereas Sunnah of the Prophet Muhammad is enacted due to the Prophet's intention. Therefore, Ulama of Usul Fiqh, in making any Ijtihad, they are du y bound to be guided by Quran and Sunnah.
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Tammulis, Tammulis, M. Galib M, and Achmad Abubakar. "Jabat Tangan Dengan Cium Tangan Kyai Untuk Keberkahan Dalam Perspektif Quran." Ulumuddin : Jurnal Ilmu-ilmu Keislaman 11, no. 1 (June 12, 2021): 115–28. http://dx.doi.org/10.47200/ulumuddin.v11i1.773.
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This research is related to the source of the Koran regarding the culture of students who kiss the hands of clerics or scholars with the belief to get blessings (tabarruk). The are two formulations of the problem, namely what is the view of the Koran regarding the culture of shaking hands by kissing the hands of scholars or kyai? Can kissing the hands of scholars or kyai get blessings according to the Qur’an? This study uses verse analysis and interpretation of the Qur’an with the mauḍū’īy (thematic) interpretation method. As for the conclusion that kissing the hands of a cleric or cleric as a form is permissible in the Qur’an, even the Qur’an obliges to glorify the ulama. The handshake by kissing the cleric’s hand, according to the Qur’an, can invite blessings from Allah because in the Qur’an one of the things that causes blessings to come down for people who always greet and stay in touch. Even in the Qur’an it is stated that then ulama are those who fear Allah, and those who are pious according to the Qur’an will be blessed by Allah SWT.
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Kobenan, Kouakou Léon. "La resémantisation contradictionnairique et ses implications dans Allah n’est pas obligé d’Ahmadou Kourouma." Lublin Studies in Modern Languages and Literature 38, no. 2 (November 12, 2014): 83. http://dx.doi.org/10.17951/lsmll.2014.38.2.83.
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Lux, Christina. "Fluid attachment: reframing peacebuilding through Ahmadou Kourouma's Allah n'est pas oblig." International Journal of Francophone Studies 13, no. 1 (June 1, 2010): 57–74. http://dx.doi.org/10.1386/ijfs.13.1.57/1.
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Okolo, Chinwe Jane. "Exploiter la littérature en classe du Fle: Allah N’est Pas Obligé D’ahmadou Kourouma." African Research Review 11, no. 1 (February 27, 2017): 182. http://dx.doi.org/10.4314/afrrev.v11i1.13.
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Hall, Alexis. "La Quête du "Centre" et quelques archétypes féminoïdes dans Allah n'est pas obligé d'Ahmadou Kourouma." Australian Journal of French Studies 41, no. 1 (January 2004): 16–25. http://dx.doi.org/10.3828/ajfs.41.1.16.
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Chia, Philip Suciadi, and Juanda Juanda. "Dispensasionalisme Sebagai Metode Dalam Memahami Alkitab." Journal KERUSSO 5, no. 1 (March 26, 2020): 20–37. http://dx.doi.org/10.33856/kerusso.v5i1.122.
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The Bible is the word of God that needs to be understood by all those who already have Jesus as their personal Lord and Savior. This is called a Christian. It is different from people who are Christians as a 'religion'. Christians are obliged to study the Bible as a basic truth in order to know God's will from time to time.
On the other hand, Bible learners often experience confusion problems, when understanding the continuity of the contents from Genesis to Revelation. Are there interrelations? Or it is just a fragmented story with different intentions.There are appropriate methods in avoiding confusion when doing this learning process. This method has been understood since the beginning of the century which then became popular throughout the world in the 19th century, with the term Dispensationalism.Dispensation is a period of time during which humans are tested in the perspective of obedience to a specific revelation of God's will. Theologically, the word dispensation means a religious system that is understood as a divine provision or as a sign of progressive revelation that expresses the changing needs of an individual nation or time period. Dispensationalism views the world as a household run or worked by God.Dispensation theology is often misunderstood by theologians, without wanting to study it carefully, where is the oddity? This discussion will show that Dispensationalism is as a sharp knife for understanding the Bible as a whole.
Abstrak
Alkitab itu firman Allah yang perlu dipahami oleh semua orang yang telah memiliki Yesus sebagai Tuhan dan Juruselamatnya secara pribadi. Ini disebut orang Kristen. Beda dengan orang yang beragama Kristen. Orang Kristen itu hukumnya wajib, untuk mempelajari Alkitab, sebagai dasar kebenaran dalam rangka mengetahui kehendak Allah dari zaman ke zaman.Di sisi lain, para pembelajar Alkitab sering mengalami kendala kebingungan, saat memahami kesinambungan dari isi Kitab Kejadian hingga Kitab Wahyu. Apakah ada saling keterkaitannya? Ataukah hanya kisah yang terpotong-potong dengan maksud yang berbeda-beda.Ada metode yang tepat guna dalam menghindarkan diri dari kebingungan saat melakukan proses pembelajaran ini. Metode ini telah dipahami sejak abad permulaan yang kemudian mulai populer ke seluruh dunia pada abad 19, dengan istilah Dispensasionalisme.Dispensasi merupakan suatu periode waktu di mana pada masa itu manusia diuji di dalam perspektif ketaatan kepada suatu wahyu spesifik dari kehendak Allah. Secara teologis kata dispensasi berarti sistem religius yang dipahami sebagai suatu ketetapan ilahi atau sebagai penunjuk cara pewahyuan secara progresif yang mengekspresikan perubahan kebutuhan bangsa secara individu atau periode waktu. Dispensasionalisme memandang dunia sebagai rumah tangga yang dijalankan atau dikerjakan oleh Allah.Teologi Dispensasi sering disalahmengerti oleh para teolog, tanpa mau mempelajari terlebih dahulu dengan teliti, di mana letak kejanggalannya? Pembahasan ini akan menunjukkan bahwa Dispensasionalisme merupakan pisau yang tajam untuk memahami Alkitab secara utuh.
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MacLeod, George. "The Grotesque and Obscene in post-Cold War Africa: Mbembe and the Child Soldier Novel." Irish Journal of French Studies 20, no. 1 (November 1, 2020): 124–42. http://dx.doi.org/10.7173/164913320830841719.
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This article applies Achille Mbembe's formulations of the grotesque and the obscene to Ivorian novelist Ahmadou Kourouma's widely-read child soldier novel Allah n'est pas obligé (2000), highlighting under-examined aspects of Kourouma's prose style and political commentary. While critics have focused on the novel as a fictionalized description of a child soldier's experience in 1990s West Africa, a close reading of the text reveals Kourouma's preoccupation with the origins and composition of post-Cold War African political organization. The article reads Kourouma's use of obscenity and grotesque imagery through a Mbembian lens, revealing a continuity between the Cold-War era power structures that Mbembe describes in his essays and the post-Cold War political landscape in which the plot of Kourouma's novel plays out. By applying Mbembe's idea of 'illicit cohabitation' to Kourouma, the article reveals the transnational applicability of Mbembe's writing on the 'postcolony', while also highlighting the previously unexamined ways in which Kourouma satirizes his Western readership. Ultimately, the ability of Mbembe's terminology to reveal previously unexamined depths of a much-discussed and celebrated novel such as Allah n'est pas obligé shows the continued relevance of his thought to our understanding of contemporary Africa and the icons which mediate its image both within the continent and beyond.
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Ndiaye, Christiane. "La mémoire discursive dans Allah n’est pas obligé ou la poétique de l’explication du « blablabla » de Birahima." Études françaises 42, no. 3 (May 10, 2007): 77–96. http://dx.doi.org/10.7202/015791ar.
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Cette étude vise à dégager certaines des traces des discours antérieurs (cotextuels) qui sont la matière même du roman Allah n’est pas obligé, à la fois sur le plan de l’écriture et sur celui d’une mémoire douloureuse. Il s’agit de montrer que la « poétique de l’explication » qui caractérise le roman constitue une stratégie de dévoilement des rhétoriques fallacieuses destinées à occulter l’inadmissible. En effet, le recours constant aux dictionnaires n’est que l’effet le plus visible d’une poétique englobante qui consiste à confronter les uns aux autres les discours sur le monde, discours en deçà des mots inscrits dans le texte comme une mémoire en palimpseste, afin de faire ressortir leur incapacité à expliquer des réalités aussi inhumaines que le sort que subissent les enfants-soldats. Le roman de Kourouma met ainsi en évidence deux attitudes possibles face aux atrocités indicibles des guerres oubliées des temps présents : soit on en nie le caractère insensé en multipliant les discours d’explication, soit l’on dénonce toute tentative de manipulation des discours visant à rendre sensé l’insensé. La première posture est illustrée par le « blablabla » du narrateur Birahima ; la deuxième est celle du roman lui-même.
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Steemers. "The Effect of Translating “Big Words”: Anglophone Translation and Reception of Ahmadou Kourouma's Novel Allah n'est pas oblige." Research in African Literatures 43, no. 3 (2012): 36. http://dx.doi.org/10.2979/reseafrilite.43.3.36.
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Subrata, Sumarno Adi, and Merses Varia Dewi. "Puasa Ramadhan dalam Perspektif Kesehatan: Literatur Review." Khazanah: Jurnal Studi Islam dan Humaniora 15, no. 2 (December 29, 2017): 241. http://dx.doi.org/10.18592/khazanah.v15i2.1139.
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ABSTRACT:Ramadan fasting is one of five Islamic pillars which had historically been obligated by Allah subhanahu wa ta’ala during the month of Sha’ban in the second year of Hijra. Allah subhanahu wa ta'ala firmly instructed to conduct Ramadan fasting in order to attain taqwa as clearly stated in Surah Al-Baqara 2:183. Furthermore, Ramadan fasting has many beneficial effects for health. This literature review will scientifically explain of these benefits, which consists of benefits for optic nerves, pregnancy, diabetic patients, renal failure patients, cholesterol impairement and obesity, level of cortisol hormone, immune system, peptic ulcer patients and cancer patients. A titanic amount of published studies (1988 - 2017) from trustworthy electronic databases such as Elsevier, PubMed, Google Scholar and SAGE has been well considered in this review. Keywords: Ramadan fasting, health, literature review ABSTRAK:Puasa ramadhan adalah salah satu bagian dari rukun islam dimana syariat ini diwajibkan pada pada bulan Sya’ban tahun kedua Hijriyah. Allah subhaanahu wa ta’ala memerintahkan puasa ramadhan dengan tujuan untuk menggapai predikat insan yang bertaqwa sebagaimana yang telah tertulis di dalam Al Qur’an surat Al Baqarah ayat 183. Selain itu, puasa ramadhan juga memiliki banyak manfaat dari sisi kesehatan. Literature review ini akan menjelaskan secara detail pengaruh puasa ramadhan bagi kesehatan yang terdiri dari kesehatan saraf mata, ibu hamil, pasien dengan diabetes, pasien dengan gangguan fungsi ginjal, gangguan kolesterol dan obesitas, kadar hormon kortisol, sistem kekebalan subuh, pasien dengan ulkus peptikum dan pasien dengan kanker. Sejumlah artikel yang dipublikasikan mulai dari tahun 1988 - 2017 oleh database Elsevier, PubMed, Google scholar dan SAGE telah dijadikan bahan kajian dalam review ini. Kata kunci: puasa ramadhan, kesehatan, literatur review
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Mawuloe Koffi, Kodah, and Addo-Danquah Ofosu. "Nationality Versus Global Citizenship Towards the Realization of Sustainable Development Goals: Ahmadou Kourouma’s Perspective." European Scientific Journal, ESJ 14, no. 14 (May 31, 2018): 61. http://dx.doi.org/10.19044/esj.2018.v14n14p61.
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In the face of the fast depletion of natural resources worldwide resulting from industrial and economic cannibalism, selfishness and marginalization are becoming more and more pronounced in a globalizing world. The phenomena of selfishness and marginalization are manifest in the introduction of stringent immigration laws by most industrialized countries in the North to ward off migrants from the less developed economies in the South; and also the reinforcement of existing laws by the latter to protect their citizens and natural resources in recent years. Issues of national identity, territorial integrity as against the centrality of humanity remain an Achilles heel toward the attainment of the Sustainable Development Goals (SDGs). As far as 1968, Ahmadou Kourouma, an Ivorian novelist, in his very first narrative text, “Les Soleils des Indépendances” later translated into English as The Suns of Independence, raised the tragic dilemma of national identity at the expense of ‘human identity’. In the absence of concrete steps to address the issues over the years, Liberia, Sierra Leone and La Côte d’Ivoire were engulfed in intestine civil strife over two decades later. The main causes of this strife are found in the irrational quest for self-identity in the name of nationality and ethnic superiority for greater access and control of “national” resources. This paper examines the upsurge of socioeconomic and political exclusion, and the potential threats they pose to the realization of the recently launched Sustainable Development Goals. It is done through a critical reading of Kourouma’s The Suns of Independence, Allah is not obliged and ‘Quand on refuse, on dit non’. The study is posited within the analytical framework of literary studies and sociocriticism
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Nasution, Khoiruddin. "DASAR WAJIB MEMATUHI UNDANG-UNDANG PERKAWINAN (UUP): STUDI PEMIKIRAN MUHAMMAD ‘ABDUH." ADHKI: Journal of Islamic Family Law 1, no. 1 (November 21, 2019): 1–16. http://dx.doi.org/10.37876/adhki.v1i1.8.
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One reason why the Marriage Law (UUP) is not obeyed is related to the status of compliance. According to the majority of Muslims, the status of obeying the contents of the UUP is related to and is a matter of the State, not related to the legality of religion, not related to the validity of marriage. Instead Muhammad 'Abduh is a thinker who believes that obeying the UUP is part of an obedient obligation to the government (uli al-amr), the same status as being obliged to obey Allah and His messengers, as required in al-Nisa' (4): 59 and 83. Thus, obeying the UUP is part of implementing compliance with the government. So obeying UUP is an obligation for every Muslim. Likewise, the UUP as a decision of people's representatives is an expression of the agreement of all the people. The people are represented by people who are elected by the people (people's representatives), because to gather all the people, at present, is impossible. So the decision of the people's representatives is positioned as the decision of all the people. The decision of the people's representatives for now becomes ijmâ ‘, the third source of Islamic law after the Qur'an and the Sunnah of the Prophet Muhammad SAW. The final basis stipulates the obligation to obey the Marriage Law, compared to fiqh, fatwa, interpretation, and jurisprudence, as a product of Islamic legal thinking, the UUP occupies the most authoritative and comprehensive position, because the UUP is the result of the minds of many scholars and expertise. This paper tries to explain the concept of ‘Abduh.
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Barbier, Clotilde. "Enseigner le FLE avec deux œuvres portant deux regards sur la francophonie: le film Chocolat de Claire Denis et le roman Allah n’est pas obligé d’Ahmadou Kourouma." Voix Plurielles 10, no. 2 (November 28, 2013): 99–109. http://dx.doi.org/10.26522/vp.v10i2.844.
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Dans cet article, nous présentons l’utilisation de deux œuvres artistiques en classe de FLE qui nous ont permis de traiter de certaines formes de réalités interculturelles et d’altérité inhérentes à la Francophonie : une œuvre littéraire africaine d’expression française, Allah n’est pas obligé de l’écrivain ivoirien Ahmadou Kourouma, et une œuvre cinématographique, Chocolat de la cinéaste française Claire Denis. Nous proposons une démarche pédagogique de découverte et d’analyse du phénomène linguistique et culturel de la francophonie africaine au travers de ces deux œuvres afin de comprendre en partie son origine et aussi de savoir qui est l’Autre, dans son histoire, dans sa culture, dans sa langue (dans ses langues en ce qui concerne Kourouma). L’incursion dans le domaine de l’expression artistique visuelle par le cinéma et écrite par la littérature, donne à l’apprentissage de la langue une dimension sensorielle et émotionnelle complémentaire à l’aspect purement linguistique et culturel et apporte la touche humaniste nécessaire à toute pratique d’enseignement-apprentissage qui engage la construction de soi et les relations à autrui.
Teaching French as a Foreign Language (FFL) with two artistic genres, two ways of looking at French-speaking countries. The colonizer and the colonized: Chocolat by Claire Denis and Allah n’est pas obligé by Ahmadou Kourouma
In this paper, we will present the use of two works of art in a FFL class that will allow us to deal with intercultural realities and otherness inherent to French-speaking countries: an African literary work written in French, Allah n’est pas obligé by the Ivorian writer Ahmadou Kourouma, and a cinematographic work, Chocolat by the French movie-director Claire Denis.
Through these two works, we will propose a pedagogical approach to discover and analyze the linguistic and cultural phenomena that African French-speaking countries represent nowadays in our teaching practice. This analysis will allow us to partly understand its origin and also to know who is the Other, in history, in culture, in language (in his languages as far as Kourouma is concerned).The incursion in the field of visual artistic expression through cinema and artistic written expression through literature gives a sensorial and emotional dimension complementary to the purely linguistic and cultural learning process and the humanistic touch necessary to any teaching / learning practice that involves self-construction and relationships with others.
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Bohui, Hilaire. "Pour les « effets de pragmatique » dans Les soleils des indépendances et Allah n’est pas obligé de d’A. Kourouma." L Information Grammaticale 100, no. 1 (2004): 14–18. http://dx.doi.org/10.3406/igram.2004.2581.
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Muotoo, Chukwunonso Hyacinth, and Nwabueze Joe Obinaju. "L’abus de l’enfant comme obstacle au développement humain: Étude d’Allah n’est pas obligé d’Ahmadou Kourouma." AFRREV IJAH: An International Journal of Arts and Humanities 5, no. 3 (July 19, 2016): 55. http://dx.doi.org/10.4314/ijah.v5i3.5.
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Carré, Nathalie. "La guerre et les petits dans Sozaboy de Ken Saro-Wiwa et Allah n’est pas obligé d’Ahmadou Kourouma." Études littéraires africaines, no. 13 (2002): 15. http://dx.doi.org/10.7202/1041798ar.
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Rismawaty, Rismawaty, and Nova Deria. "TINDAKAN KOMUNIKASI DALAM TRADISI MAULUDAN DI DESA KEMUJA KABUPATEN MENDO BARAT PROVINSI KEPULAUAN BANGKA BELITUNG." Jurnal Common 4, no. 2 (March 10, 2021): 216–29. http://dx.doi.org/10.34010/common.v4i2.4437.
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This research was conducted to explain the communication actions in the Mauludan Tradition. The focus of the problem in this study is how the orders, statements, requests, and non-verbal behavior in the Mauludan Tradition in Kemuja Village.
The research method used is a qualitative research method of communication ethnographic studies. The research subjects were the Kemuja Village Community and the number of research informants was 6 (six) people obtained through the snowball techniques and purposive sampling. Data collection techniques through reference books, previous research, internet searching, participant observation, in-depth interviews, and documentation.
The results showed that the people of Kemuja used Bangka Malay as a means of communication. Communicative actions contained in the Mauludan Tradition are the Actions of command: men are obliged to wear Muslim clothes when performing, Statements actions: bring food to the mosque for 2 consecutive days, Action of Request: as a form of gratitude and thanks to Allah SWT and as a respect for ancestors so that their lives are always on the right path. Non-Verbal Behavioral Actions: shaking hands with others as a form of apology and forging ties of friendship, carrying food from house to mosque as a form of mutual cooperation, gratitude for sustenance and sharing, wearing Muslim clothes and fragrances as a form of respect. The act of communication at the Mauludan event must continue to be celebrated so that people's lives are blessed to increase their faith and can continue to maintain cultural authenticity.
The conclusion of this research is that the Communication Actions in the Mauludan Tradition in Kemuja Village runs in a solemn atmosphere and there is an exchange of certain symbols such as in the nganggung activities, the clothes used, and other accessories.
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Hawari, Nadirsah, Rachma Octariani, Eva Rosalia, Sinta Arifka, and Asep Candra. "TARSYIH KEPEMIMPINAN DALAM PERSPEKTIF TAFSIR DAN UNDANG-UNDANG PEMILU NOMOR 7 TAHUN 2017." Jurnal Tapis: Jurnal Teropong Aspirasi Politik Islam 15, no. 1 (June 27, 2019): 26–50. http://dx.doi.org/10.24042/tps.v15i1.4304.
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Abstract According to Islamic Shari'a, holding a public office is not a right for an individual, but an obligation for the State. Therefore, the government, both the regional head and all its officials, must select the most suitable and most suitable person for every government job. It should not be made of nepotism by looking at kinship, friendship, or faction from any relationship with the eligibility of someone to hold a position .The existing rulers should appoint officials from the best people (al-ashlah), the Prophet said which means "whoever holds a Muslim's business (meaning being a ruler) then he appoints someone to be an official even though he knows there are more people good for (benefit) of the Muslims, then really he has betrayed Allah and His Messenger "(Ibn Taimiyah). If the head of state or other officials do not find the right person for a certain position, in this situation they must choose the person who is more representative. Representative here means the person who is the most appropriate from the one for each government position. And also in this selection process, the head of state and other officials must know about the standards of eligibility al-quwwah (strength) and al-amanah (trust). Al-Quwwah is the ability and feasibility of a job assignment. Whereas trusteeship is a behavior that focuses on the management process regarding the position or function of a position that is in accordance with Islamic Shari'a with the intention of only devoting to Allah and not based on fear of humans and expecting their self-interest. nominating yourself is required to convey the vision and mission and the state program that will be implemented. In this case, the community or community is very necessary to obtain information on the candidate pairs who nominate themselves, and the campaign that can be used as a means of communicating politics and public education. The leaders, servants of the State, civil servants or the military, judges and so on, are essentially representations of the voices of the people they lead. The leaders are no more than public servants who must devote and dedicate their leadership to the benefit of the people. The leaders are only representatives of the fulfillment of the rights of the people, so that they are obliged to run the government properly. Abstrak Menurut syariat islam, memegang suatu jabatan-jabatan umum bukanlah hak bagi individu, melainkan kewajiban atasnya bagi Negara. Oleh sebab itu, pemerintah baik kepala daerah dan seluruh pejabatnya harus menyeleksi orang yang paling cocok dan paling layak bagi setiap pekerjaan pemerintahan.Tidak boleh beerbuat nepotisme dengan memandang kekerabatan, persahabatan, atau golongan dari manapun yang tidak ada hubunngannya dengan kelayakan seseorang untuk memegang suatu jabatan.Para penguasa yang telah ada hendaknya mengangkat para pejabat dari orang orang terbaik (al-ashlah), Nabi bersabda yang artinya“barang siapa memegang suatu urusan kaum muslimin (maksudnya menjadi penguasa) kemudian ia mengangkat seseorang menjadi pejabat padahal ia mengetahui ada orang yang lebih baik bagi (kemaslahatan) kaum muslimin, maka sungguh ia telah mengkhianati Allah dan Rasul-Nya” (Ibnu Taimiyah).Apabila kepala Negara atau para pejabat lainnya tidak menemukan orang yang tepat untuk suatu jabatan tertentu, dalam keadaan ini mereka harus memilih orang yang lebih representative. Representative disini memiliki arti yakni orang yang paling tepat dari yang ada untuk setiap jabatan pemerintahan. Dan juga dalam proses penyeleksian ini, kepala Negara dan pejabat lainnya harus mengetahui tentang standar kelayakan al-quwwah (kekuatan) dan al-amanah (kepercayaan).Al-Quwwah ialah kemampuan dan kelayakan suatu tugas jabatan. Sedangkan amanah, merupakan perilaku yang dititik beratkan pada proses pengelolaan perihal jabatan atau fungsi dari suatu jabatan yang sesuai dengan syariat islam dengan niat hanya bertaqwa kepada Allah dan bukan berdasar pada ketakutan kepada manusia dan mengharap pamrih dari mereka.Didalam pelaksanaan kampanye, pasangan calon kandidat yang mencalonkan diri diharuskan untuk menyampaikan visi dan misi serta program kenegaraan yang akan dijalankan. Dalam hal ini, umat atau khalayak masyarakat sangat perlu untuk memperoleh informasi atas pasangan calon kandidat yang mencalonkan diri tersebut, dan kampanyelah yang dapat dijadikan sebagai sarana berkomunikasi politik dan pendidikan masyarakat. Para pemimpin, abdi Negara, pegawai sipil atau militer, hakim dan lain sebagainya, pada hakikatnya merupakan representasi suara rakyat yang mereka pimpin. Para pemimpin tidaklah lebih dari pelayan masyarakat yang harus mengabdikan dan mendedikasikan kepemimpinannya untuk kemaslahatan rakyat. Para pemimpin hanyalah wakil akan pemenuh hak hak umat, sehingga mereka wajib menjalankan roda pemerintahan dengan baik.
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Hidayatullah, Muh Gufron, and Syamsul Huda. "INTERPRETASI SYAIKH AL-SHAWI TERHADAP AYAT-AYAT AL-HIDAYAH (STUDI SEMANTIK AYAT-AYAT AL-HIDAYAH)." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 14, no. 1 (April 5, 2021): 01–20. http://dx.doi.org/10.35719/annisa.v14i1.40.
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Trem Al-Hidayah memiliki multi interpretasi yang berhubungan dengan jalan kehidupan (Sabil al-Hayat). Setiap insan diseru untuk menjalankan kehidupannya setakar dengan tolok ukur aturan Allah SWT (hududullah). Ia juga di haruskan untuk selalu mengikuti aturan individu, berkeluarga dan bermasyarakat (ijtimaiyyah). Bertolak dari itu semua, memahami petunjuk tuhan (al-Hidayah mina Allah) merupakan kebutuhan manusia yang subtansial. Agar didalam menjalankan kehidupannya baik yang sifatnya horizontal (hamblum minannas) atau vertikal (hamblum minallah) sesuai dengan Iradtullah. Eksplorasi ini bermaksud untuk memahami bagaimana syaikh al-Shawi dalam menafsirkan ayat-ayat al-Hidayah dalam kitabnya Tasfsir Hasiyah Shawi. Penelitian ini memakai metode kualitatif dengan model penelitian (al-Dirasah al-Maudluiyyah) yang tekanannya pada pendalaman pemahaman topic ayat-ayat al-Hidayah, kemudian mengunakan tehnik Content Analisys yaitu menganalisis hasil makna ayat-ayat al-Hidayah hasil tafsiran Syaikh al-Shawi dan analisis historis atau teori asbab al-Nuzul yaitu uaraian sejarah sebab-sebab turunnya ayat al-Qur’an. Hasil penelitian ini menunjukkan bahwa al-Hidayah bukanlah keberhasilan seseorang dalam menjalankan kehidupan, sebagaimana anggapan banyak orang akan tetapi al-Hidayah adalah petunjuk tuhan baik berupa al-Qur’an atau Sunnah beserta interpretasinya meskipun orang tersebut belum mengikuti petunjuk-Nya. The tram of Al-Hidayah is subject to multiple interpretations that intertwine with the pathway of life (Sabil al-Hayat). Every soul is commanded to conduct their life adhering to the etiquette arranged by Allah SWT (hududullah). One is also obligated to always follow the etiquette whether as an individual, in a family, and in a society (ijtimaiyyah). Following that, understanding the messages from God (al-Hidayah mina Allah) has then become a crucial necessity for one. In order to live a good life, be it in accordance to the Earth and everything within (hamblum minannas), or in accordance to God (hamblum minallah) entwined with Iradtullah. This exploration is meant to gain understanding on how Syaikh al-Shawi interpreted the passages of al-Hidayah in his book, Tasfsir Hasiyah Shawi. This research used the qualitative method with a research model (al-Dirasah al-Maudluiyyah) that emphasizes on deepening the understanding of the topics in al-Hidayah passages. Content analysis was then used to analyze the meaning of al-Hidayah passages according to Syaikh al-Shawi’s interpretation, and a historical analysis or the theory of asbab al-Nuzul, which is the chronological backstory to every passage of Al-Qur’an that has been passed down to the humankind. The result of this research showed that al-Hidayah is not about someone’s success in living their life as many have assumed, instead al-Hidayah is a direction from God in the form of both al-Qur’an and as-Sunnah along with its interpretations, even if one might have not yet followed His guidance.
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Koffi, Mawuloe. "The language of a child-soldier-narrator as the voice of truth: A critical study of Ahmadou Kourouma’s Allah n’est pas obligé." IOSR Journal Of Humanities And Social Science 15, no. 4 (2013): 74–83. http://dx.doi.org/10.9790/0837-1547483.
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Prasetyo, Widi s., Fernando Nababan, Ani Teguh Purwanto, and Daniel Ari Wibowo. "Soteriological Studies About The Concept Of Choice God According To Romans 9:6-16." Journal KERUGMA 3, no. 2 (October 20, 2020): 21–32. http://dx.doi.org/10.33856/kerugma.v3i2.196.
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God acts to choose a person or group and within a larger community, for a purpose or future of His own choosing. The main OT word for this word is bak-har (bak-har), which means to choose someone or something carefully, after carefully considering other possibilities. This word includes the mind, is very fond of the chosen thing, and sometimes receives pleasure from it. In the LXX and the NT the verb which corresponds to ba-khar is eklegomai. In ancient Greek this language was usually used in an active sense, and the biblical writers used it in a form meaning to choose for himself. (Hareomai) Haireomai, used of God's election in 2 Thess 2:13, and in Deut. 26:18 LXX, with the same meaning.
The Hebrew verb (yada) (yada), meaning to know which is used for various ways of knowing, at least in the mind, containing and expressing love such as sexual relations, or confession on the part of one who believes in God is used in Gen. 18:19; Hos 13:5 concerning the election of God means knowing God in love. Likewise, the Greek word proginosko meaning “to know beforehand” is translated “He chose” in Romans 8:29.Election is a fully sovereign act of God; Allah is in no way obligated to choose anyone because everyone has lost his position before Allah. Even after Christ's death, God was still under no obligation to carry out salvation. Except that He had to keep the agreement He had made with Christ regarding the salvation of mankind. So, God's election is a fully sovereign act because there is no coercion from anyone.