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Journal articles on the topic 'Nuruddin'

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Published: 4 June 2021
Last updated: 9 February 2022

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1

Sugnet, Charlie, Patricia Alden, and Louis Tremaine. "Nuruddin Farah." World Literature Today 74, no. 3 (2000): 574. http://dx.doi.org/10.2307/40155842.

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2

Kapteijns, Lidwien, Patricia Alden, and Louis Tremaine. "Nuruddin Farah." African Studies Review 42, no. 3 (1999): 200. http://dx.doi.org/10.2307/525278.

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3

Sudrajat, Ajat. "PEMIKIRAN WUJUDIYAH HAMZAH FANSURI DAN KRITIK NURUDIN AL-RANIRI." HUMANIKA 17, no. 1 (2019): 55–76. http://dx.doi.org/10.21831/hum.v17i1.23123.

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Penelitian dengan judul “Pemikiran Wujudiyah Hamzah Fansuri dan KritikNurudin Al-Raniri” bertujuan untuk mengetahui: (1) Corak pemikiran wujudiyah HamzahFansuri;(2) Alasan mengapa Nuruddin al-Raniri mengkritik pemikiran Hamzah Fansuri,dan (3) Bagaimana kritik Nuruddin al-Raniri terhadap pemikiran Hamzah Fansuridilakukan.Corak pemikiran wujudiyah Hamzah Fansuri adalah sebagai berikut. Pertama,pada hakekatnya zat dan wujud Tuhan sama dengan zat dan wujud alam. Kedua, tajallialam dari zat dan wujud Tuhan pada tataran awal adalah Nur Muhammad. Ketiga, NurMuhammad adalah sumber segala khalq Allah. Keempat, manusia sebagai mikrokosmosharus berusaha mencapai kebersamaan dengan Tuhan. Kelima, manusia yang berhasilmencapai kebersamaan dengan Tuhan adalah manusia yang telah mencapai kesempurnaan.Alasan utama Nuruddin al-Raniri mengkritisi dan sekaligus menolak pemikiranHamzah Fansuri adalah didasarkan adanya kekhawatiran bahwa ajaran yang disebarkanHamzah Fansuri tersebut akan menyesatkan pemikiran orang-orang awam. BagaimanaNuruddin al-Raniri menghadapi ajaran Hamzah Fansuri adalah dengan menggunakan duapendekatan. Pendekatan pertama bercorak intelektual, yaitu dengan menulis berbagai kitabdan tulisan yang menjelaskan kerancuan-kerancuan sejarah kaum wujudiyah dansekaligus bantahan terhadap faham wujudiyah. Selain itu, ia juga mengadakan debatterbuka melawan pengikut wujudiyah. Pendekatan kedua bercorak kekuasaan, yaitumeminta penguasa untuk melarang peredaran tulisan-tulisan yang memuat ajaran wahdahal-wujud dan bahkan memusnahkan buku-buku tersebut.THOUGHT OF WUJUDIYAH HAMZAH FANSURI ANDCRITICISM OF NURUDIN AL-RANIRIThis study aims to find out: 1) the thought of Wujudiyah Hamzah Fansuri; 2) Thereason Nuruddin al-Raniri criticized Hamzah Fansuri's thought, and (3) the ways in whichNuruddin al-Raniri faced Hamzah Fansuri's thoughts. The style of thinking of WujudiyahHamzah Fansuri is as follows. First, the substance and form of God are essentially thesame as substances and forms of nature. Second, the nature of tajalli from the substanceand form of God at the initial level is Nur Muhammad. Third, Nur Muhammad is thesource of all the khalq of Allah. Fourth, humans as microcosmos must try to achievetogetherness with God. Fifth, humans who succeed in achieving togetherness with God arehuman beings who have achieved perfection. The main reason for Nuruddin al-Raniricriticizing and rejecting Hamzah Fansuri's thinking was based on the concern that theteachings spread by Hamzah Fansuri would mislead the minds of ordinary people. Thereare two approaches used by Nuruddin al-Raniri in dealing with the teachings of Hamzah Fansuri: 1) intellectual approach, by writing various books that explain the historicalambiguities of the Wujudiyah and at the same time denial of Wujudiyah ideology andopen debate against wujudiyah followers; 2) power approach, by asking the authorities toban the circulation of writings that contain the teachings of wahdah al-wujud and evendestroy the books.
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4

Bardolph, Jacqueline. "On Nuruddin Farah." Research in African Literatures 31, no. 1 (2000): 119–21. http://dx.doi.org/10.2979/ral.2000.31.1.119.

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5

Appiah, Kwame Anthony. "For Nuruddin Farah." World Literature Today 72, no. 4 (1998): 703. http://dx.doi.org/10.2307/40154254.

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6

Gagiano, Annie. "Appreciating Nuruddin Farah'ssecrets." English Academy Review 16, no. 1 (1999): 91–100. http://dx.doi.org/10.1080/10131752.1999.10384460.

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7

Bardolph, Jacqueline. "On Nuruddin Farah." Research in African Literatures 31, no. 1 (2000): 119–21. http://dx.doi.org/10.1353/ral.2000.0004.

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8

Hawley, John C. "Nuruddin Farah (review)." Research in African Literatures 31, no. 1 (2000): 198–99. http://dx.doi.org/10.1353/ral.2000.0014.

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9

Gorlier, Claudio. "Nuruddin Farah's Italian Domain." World Literature Today 72, no. 4 (1998): 781. http://dx.doi.org/10.2307/40154270.

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10

Gikandi, Simon. "Nuruddin Farah and Postcolonial Textuality." World Literature Today 72, no. 4 (1998): 753. http://dx.doi.org/10.2307/40154266.

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11

Stratton, Florence. "The novels of Nuruddin Farah1." World Literature Written in English 25, no. 1 (1985): 16–30. http://dx.doi.org/10.1080/17449858508588919.

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12

Dasenbrock, Reed Way, and Derek Wright. "The Novels of Nuruddin Farah." World Literature Today 68, no. 4 (1994): 868. http://dx.doi.org/10.2307/40150789.

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13

JONAS, MAGGIE. "An Interview with Nuruddin Farah." Journal of Refugee Studies 1, no. 1 (1988): 74–77. http://dx.doi.org/10.1093/jrs/1.1.74.

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14

Alden, Patricia. "The Novels of Nuruddin Farah." MFS Modern Fiction Studies 41, no. 2 (1995): 381–83. http://dx.doi.org/10.1353/mfs.1995.0089.

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15

Worsfold, Brian. "Peeking behind the veil: Migratory women in Africa in Nuruddin Farah's "From a crooked Rib" (1970), "A naked needle" (1976) and "Knots" (2007), and Nadine Gordimer's "The pickup" (2001)." Journal of English Studies 8 (May 29, 2010): 159. http://dx.doi.org/10.18172/jes.155.

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The experience of women moving across national frontiers and cultural, ethnic and religious divides in Africa is a major topic in Nuruddin Farah’s From a Crooked Rib (1970), A Naked Needle (1976) and Knots (2007), and Nadine Gordimer’s The Pickup (2001). In From a Crooked Rib and Knots, Nuruddin Farah presents the dilemmas faced by the protagonists – Ebla in From a Crooked Rib and Cambara in Knots (2007) – as they attempt to move back into Somalia in an effort to integrate into a society that is fractured by clan warfare, gender discrimination, religious fundamentalism and ethnic hatred. These characterisations are thrown into sharp relief by those of Nancy in Nuruddin Farah’s A Naked Needle, and of Julie Summers in Nadine Gordimer’s The Pickup who, departing from England and South Africa respectively, achieve controversially mixed success at crossing the cultural and religious divides. This study sets out to identify the factors that impede the integration of women migrants in Africa as depicted in the novels of these two African writers, and to demonstrate how these issues are treated aesthetically in the fictionalisations.
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16

Eldridge, Michael. "The Novels of Nuruddin Farah (review)." Africa Today 52, no. 1 (2005): 141–43. http://dx.doi.org/10.1353/at.2005.0055.

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17

Sugnet, Charles. "Nuruddin Farah's Maps: Deterritorialization and "The Postmodern"." World Literature Today 72, no. 4 (1998): 739. http://dx.doi.org/10.2307/40154264.

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18

Dasenbrock, Reed Way. "Nuruddin Farah: A Tale of Two Trilogies." World Literature Today 72, no. 4 (1998): 747. http://dx.doi.org/10.2307/40154265.

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19

Bardolph, Jacqueline. "Animals and Humanness in Nuruddin Farah’s Secrets." Anglophonia/Caliban 7, no. 1 (2000): 115–21. http://dx.doi.org/10.3406/calib.2000.1396.

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20

Abbas, Mai Mohammad. "Transcending National Borders in Nuruddin Farah's Maps." مجلة کلية التربية - جامعة الإسکندرية 29, no. 6 (2019): 81–100. http://dx.doi.org/10.21608/jealex.2019.163076.

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21

Bardolph, Jacqueline. "Brothers and Sisters in Nuruddin Farah's Two Trilogies." World Literature Today 72, no. 4 (1998): 727. http://dx.doi.org/10.2307/40154262.

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22

Waberi, Abdourahman A., and Ralph Schoolcraft. "Organic Metaphor in Two Novels by Nuruddin Farah." World Literature Today 72, no. 4 (1998): 775. http://dx.doi.org/10.2307/40154269.

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23

Vivan, Itala. "Nuruddin Farah's Beautiful Mat and Its Italian Plot." World Literature Today 72, no. 4 (1998): 786. http://dx.doi.org/10.2307/40154271.

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24

Kazan, Francesca. "Recalling the Other Third World: Nuruddin Farah's "Maps"." NOVEL: A Forum on Fiction 26, no. 3 (1993): 253. http://dx.doi.org/10.2307/1345835.

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25

Fayrus, Muhammad. "Nuruddin Ar-Raniry: Kajian Pemikiran Tokoh Muslim Indonesia." SIASAT 2, no. 2 (2018): 15–23. http://dx.doi.org/10.33258/siasat.v1i2.34.

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In the Nusantara archipelago, the process of Islamization began with port cities which were at the same time the royal capital, such as Samuera Pasai and Malacca, which later became the center of the royal palace which became the center of Islamic intellectual development over the official protection of the rulers, followed by the emergence of clerical figures such as Hamzah Fansuri, Samsuddin as-Sumatrani, Nuruddin Ar-Raniry, and Abdur Rauf as-Singkili in the Aceh kingdom. While in Java there is Wali Songo. 2 These great ulamas were credited with spreading Islamic knowledge in Southeast Asia and later established Islamic educational institutions such as dayahs so that a university in Aceh developed.
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26

Balogun, Françoise. "Promenade à travers les romans de Nuruddin Farah." Présence Africaine 145, no. 1 (1988): 157. http://dx.doi.org/10.3917/presa.145.0157.

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27

Musyaffa, Musyaffa. "PEMIKIRAN DAN GERAKAN DAKWAH SYEIKH NURUDDIN AR-RANIRY." Jurnal Ilmiah Syi'ar 18, no. 1 (2018): 72. http://dx.doi.org/10.29300/syr.v18i1.1571.

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28

Tervonen, Taina. "Nuruddin Farah : « Un écrivain n'est jamais un réfugié »." Africultures 68, no. 3 (2006): 113. http://dx.doi.org/10.3917/afcul.068.0113.

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29

Shringarpure. "Nuruddin Farah and the Cold War in Somalia." Research in African Literatures 50, no. 3 (2019): 4. http://dx.doi.org/10.2979/reseafrilite.50.3.03.

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30

Alden, Patricia, and Louis Tremaine. "Reinventing Family in the Second Trilogy of Nuruddin Farah." World Literature Today 72, no. 4 (1998): 759. http://dx.doi.org/10.2307/40154267.

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31

RIZZUTO, NICOLE. "Somali Soundscapes: Signal and Noise in Nuruddin Farah’s Crossbones." Contemporary Literature 58, no. 3 (2017): 392–422. http://dx.doi.org/10.3368/cl.58.3.392.

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32

Husband, A. "Postcolonial "Greenery": Surreal Garden Imagery in Nuruddin Farah's Maps." Interdisciplinary Studies in Literature and Environment 17, no. 1 (2010): 73–83. http://dx.doi.org/10.1093/isle/isp154.

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33

Naicker, Kamil. "Going to pieces: narrative disintegration in Nuruddin Farah’s Crossbones." Social Dynamics 43, no. 1 (2017): 8–18. http://dx.doi.org/10.1080/02533952.2017.1341089.

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34

Griffiths, D. "Yesterday, Tomorrow: Voices from the Somali Diaspora (Nuruddin Farah)." Journal of Refugee Studies 13, no. 4 (2000): 434–35. http://dx.doi.org/10.1093/jrs/13.4.434.

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35

Bardolph, Jacqueline. "4. Time and History in Nuruddin Farah's Close Sesame." Journal of Commonwealth Literature 24, no. 1 (1989): 193–206. http://dx.doi.org/10.1177/002198948902400117.

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36

Anil Kumar, Amalu Anil Kumar. "Nation and Narrative: A Study of Nuruddin Farah’s Maps." SMART MOVES JOURNAL IJELLH 9, no. 2 (2021): 126–44. http://dx.doi.org/10.24113/ijellh.v9i2.10915.

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The article entitled "Nation and Narrative: A Study of Nuruddin Farah's Maps" attempts a postcolonial reading of the text trying to froground the assertion of a national self. The manner in which literature offers itself as a powerful platform to assert national identity and the novel adroitly doing the same would serve as the main thrust areas. Elaborate study on the concept of nation as expounded by critics like Homi Bhaba , Benedict Anderson and the like would serve as the background of the analysis. The notion of national identity and the construction of an image of Somalia as attempted by the author stand as testimony to the same. The author trying to reiterate his lost national self and how he skillfully uses literature as its medium, as part of the postcolonial agenda, is the focus point of the article.
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37

Musarofah, Siti. "Kebersatuan Hamba - Tuhan: Study Pemikiran Hamzah Fansuri dan Nurunddin Al Raniry." Jaqfi: Jurnal Aqidah dan Filsafat Islam 5, no. 1 (2020): 1–13. http://dx.doi.org/10.15575/jaqfi.v5i1.2903.

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This study aims to understand the thoughts of Hamzah Fansuri and Nur al-Din Raniry about the unity of the soul or human life (servant) with God, after death. This research is a literature study. The method that writer use to analyze data in this research is method of literature receptions. The results of this study include: about the departure of human life after the release of the body (death) according to Hamzah Fansuri that life will re-united with God Dhat because at the origin of human life it comes from God through the process tajalli (emanasi). Meanwhile, according to Nur al-Din al-Raniry human life after death will taraqqi up to the sky to-one until the ninth sky in accordance with the degree of goodness in the world. So also with the soul of a mortal '(dead tabi'i) then according to the spirit will rise to the sky in accordance with the degree of faith. This opinion is a rejection of Hamzah's opinion that the spirit of mortal man will be united with God's Dhat.Penelitian ini bertujuan memahami pemikiran Hamzah Fansuri dan Nuruddin al-Raniry tentang bersatunya ruh hamba dengan Tuhan, setelah mati. Penelitian ini merupakan penelitian kajian pustaka, menggunakan metode resepsi sastra. Situasi peneliti ketika membaca teks sastra karya Hamzah Fansuri maupun Nuruddin al-Raniry terlebih dahulu sudah dibekali dengan pengetahuan tentang teks sastra terkait, yang mengarahkan pembacaany. Temuan penelitian: kepergian nyawa manusia setelah lepas dari badan (mati), menurut Hamzah Fansuri nyawa itu akan kembali bersatu dengan Dhat Allah karena pada asalnya nyawa manusia itu berasal dari Allah melalui proses tajalli (emanasi). Sedangkan menurut Nuruddin al-Raniry nyawa manusia setelah mati akan taraqqi naik ke langit ke-satu sampai langit ke-sembilan sesuai dengan derajat kebaikannya di dunia. Begitu juga dengan ruh orang yang sedang fana’ (mati tabi’i) maka menurutnya ruh tersebut akan naik ke langit sesuai dengan derajat keimanannya. Pendapat ini merupakan penolakan terhadap pendapat Hamzah bahwa ruh orang yang sedang fana’ akan bersatu dengan Dhat Allah.
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38

Firdaus, Firdaus. "Meretas Jejak Sufisme Di Nusantara." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 2 (2018): 303–35. http://dx.doi.org/10.24042/ajsla.v13i2.3854.

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Sufism that came and flourished on the archipelago was a saga that had been first formulated by the Sufis in the Middle East. The Sufis who spread the teachings of Sufism in the archipelago lived to adapt to the needs and desires of the people. The Sufis had come from abroad to preach in the archipelago and some of the area's sons studied directly in the Middle East and returned to their homeland to further their teachings. History of Sufism in Indonesia, Aceh occupies the first and strategic position, as it will eventually color the development of Sufism in the archipelago as a whole. Searching for this stream in the archipelago does not detract from the influence of those who study in the Middle East. Among the pioneers in the development of the Sufism flow in the archipelago, as mentioned in some of the literature are: Hamzah Fansuri, Syamsudin Sumatrani, Nuruddin al-Raniri Nuruddin Ar Raniri (died 1658 AD), Abdur Rauf As Sinkili (1615-1616 AD), Muhammad Yusuf Al magazine (1629-1699 M). Abdus Shamad al Palimbani. Sufis or Sufis from the beginning to Indonesia introduced the teachings of Sufism as well as various polemics that took place and prolonged it, but it was not the subject of public debate.
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39

Wright, Derek. "History's Illuminated Prints: Negative Power in Nuruddin Farah's "Close Sesame"." World Literature Today 72, no. 4 (1998): 733. http://dx.doi.org/10.2307/40154263.

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40

Miswari, Miswari. "GAGASAN NURUDDIN AR-RANIRI DALAM 'TIBYAN FI MA'RIFAH AL-ADYAN'." At-Tafkir 11, no. 1 (2018): 31. http://dx.doi.org/10.32505/at.v11i1.527.

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Tulisan ini hanya mengulas tentang narasi dalam 'Tibyan fi Ma'rifah Al-Adyan' karya Nuruddin Ar-Raniri. Penulis berpendapat, redaksi klasik yang disampaikan Ar-Raniri dalam kitab tersebut sulit dipahami oleh pembaca kontemporer. Untuk itu, penulis hanya berusaha merarasikan ulang pesan-pesan Ar-raniri dalam 'Tibyan fi Ma'rifah Al-Adyan'. Tulisan ini diharapkan dapat mempermudah pemahaman atas gagasan Ar-Raniri. 'Tibyan fi Ma'rifah Al-Adyan' ditulis untuk meneguhkan identitas Ahlus-Sunnah Waljama’ah d Aceh pada Abad ke-16. Diharapkan para peneliti atas pemikiran Ar-Raniri dapat merujukartikel ini untuk memudahkan pemahaman atas 'Tibyan fi Ma'rifah Al-Adyan'.
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41

Ines Mzali. "Wars of Representation: Metonymy and Nuruddin Farah's Links." College Literature 37, no. 3 (2010): 84–105. http://dx.doi.org/10.1353/lit.0.0124.

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42

KARA ERDEMİR, Gökçen. "An Overview on Nuruddin Farahs Maps in Terms of Gender." Social Sciences Studies Journal 2020, no. 62 (2020): 2140–48. http://dx.doi.org/10.26449/sssj.2326.

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43

Wright, Derek. "Nations as Fictions: Postmodernism in the Novels of Nuruddin Farah." Critique: Studies in Contemporary Fiction 38, no. 3 (1997): 193–204. http://dx.doi.org/10.1080/00111619.1997.10543175.

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44

Niemi, Minna. "Witnessing Contemporary Somalia from Abroad: An Interview with Nuruddin Farah." Callaloo 35, no. 2 (2012): 330–40. http://dx.doi.org/10.1353/cal.2012.0056.

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45

Fotheringham, Christopher. "Publishing, politics and literary prizes: Nuruddin Farah’s reception in Italy." African Studies 77, no. 4 (2018): 568–83. http://dx.doi.org/10.1080/00020184.2018.1481607.

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46

Garuba, Harry. "Teacherly Texts: Imagining Futures in Nuruddin Farah's Past Imperfect Trilogy." boundary 2 44, no. 2 (2017): 15–30. http://dx.doi.org/10.1215/01903659-3826609.

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47

Azizah, Nur, Belsana Butar Butar, and Indah Tri Wahyuni. "ANIMASI INTERAKTIF PENGENALAN DASAR BAHASA INGGRIS PADA TK AN-NURUDDIN DEPOK." ICIT Journal 4, no. 1 (2018): 29–40. http://dx.doi.org/10.33050/icit.v4i1.76.

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Mengenalkan dasar Bahasa Inggris untuk peserta didik taman kanak-kanak (TK) sangatlah penting di saat ini, terutama dalam persiapan anak untuk memasuki pendidikan selanjutnya. Dengan mengenalkan dasar Bahasa Inggris terhadap peserta didik diharapkan anak-anak dapat menambah materi dan dapat mengingat dengan baik sehingga anak-anak dapat mengembangkan pola berpikir yang kreatif pada diri anak. Terdapat suatu hal yang perlu diperhatikan dalam menentukan metode pembelajaran untuk memotivasi peserta didik belajar dengan efektif serta menyenangkan diperlukan sumber belajar atau alat peraga yang menarik dan menyenangkan. Untuk pembelajaran interaktif dipilih media pembelajaran dengan menggunakan media animasi interaktif yang berisi gambar bergerak, suara serta tulisan dengan tujuan untuk meningkatkan motivasi peserta didik agar mutu dan kualitas belajarnya semakin maju dan membantu para guru untuk menciptakan alat bantu ajar untuk pengenalan dasar Bahasa Inggris kepada para peserta didik secara efektif, sehingga proses pembelajaran menjadi lebih menyenangkan dan dapat meningkatkan kualitas hasil belajarnya nantinya.
 
 Kata kunci: Animasi Interaktif, Pengenalan Bahasa Inggris.
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48

Carbonieri, Divanize. "Teorias Oníricas e O Romance Onírico de Inversão de Nuruddin Farah." Revista Crítica Cultural 7, no. 1 (2012): 97. http://dx.doi.org/10.19177/rcc.v7e1201297-115.

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O objetivo deste trabalho é estabelecer uma conexão entre os estudos dos sonhos e a literatura, analisando como diversas teorias oníricas influenciaram a leitura e possivelmente a construção de três romances africanos contemporâneos. O objeto de análise é a trilogia Blood in the sun, do escritor somali Nuruddin Farah, na qual o autor propõe a combinação de duas camadas narrativas, uma dada pelo que os personagens experimentam em sua vida de vigília e a outra configurada por seus sonhos. A imobilidade experimentada por eles quando despertos, em virtude da opressão política e social que enfrentam em suas comunidades, é compensada nos espaços oníricos, que invertem o que vivenciam no mundo real. Para a compreensão de obras desse tipo, em que os sonhos não são apenas apêndices narrativos, mas elementos que alteram profundamente a estrutura romanesca, é necessário o alargamento do repertório crítico a partir do diálogo com múltiplas teorias oníricas.
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49

Jamain, Ririanti Rachmayanie, and Muhammad Irfan Hafidzi. "STUDI TENTANG PERILAKU MENYIMPANG PADA SISWA DI MI NURUDDIN I BANJARMASIN." Jurnal Ecopsy 5, no. 2 (2018): 99. http://dx.doi.org/10.20527/ecopsy.v5i2.5221.

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50

Thiong'o, Ngũgĩ wa. "Nuruddin Farah: A Statement of Nomination to the 1998 Neustadt Jury." World Literature Today 72, no. 4 (1998): 716. http://dx.doi.org/10.2307/40154258.

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