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Relevant bibliographies by topics / Ṭāhā

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Academic literature on the topic 'Ṭāhā'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 March 2023

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Journal articles on the topic "Ṭāhā"

1

Afsaruddin, Asma. "Ṭāhā Jābir al-ʿAlwānī (1935-2016)." Ilahiyat Studies 7, no. 1 (June 30, 2016): 153–55. http://dx.doi.org/10.12730/13091719.2016.71.146.

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At-Tamimy, Hasan Luthfy. "PESAN MORAL PENDIDIKAN DALAM KISAH MŪSĀ PERSPEKTIF AL-QURAN." Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 20, no. 1 (June 16, 2020): 1–31. http://dx.doi.org/10.53828/alburhan.v20i1.153.

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Prophet Mūsā was the first Prophet from the Children of Israel and became the icon of that people. Even though his story is narrated in the Quran in many separate verses and chapters, that story describes a series of sub-stories under one title. So that, it attracts the reader's attention. What is more interesting is that, in the story of Prophet Mūsā, the perspective of the Quran contains educational values, morals (moral-ethics) and faith (theology). These three points emphasize the value of independence (physical), emotional maturity (emotional), and religious maturity (spiritual). So that it becomes an inspiration for the world of education in Indonesia. The Quranic perspective in the story of Prophet Mūsā is found under three main objectives of the moral message of education, namely; to direct people to fear Allah (Q.S. Ṭāhā [20]: 13-14), to guide all the mankind into the noble character (Q.S. al-Qaṣaṣ [28]: 14); and to uphold justice (Q.S. Ṭāhā [20]: 42-47).

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3

Najidah, Chasnak. "KONSEP MᾹQᾹṢID AL-SYᾹRĪAH MENURUT ṬᾹHᾹ JᾹBIR AL-‘ALWᾹNĪ." Al-Ahwal: Jurnal Hukum Keluarga Islam 9, no. 1 (March 1, 2017): 1. http://dx.doi.org/10.14421/ahwal.2016.09101.

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One discourse which is receiving considerable attention from scholars of Islam is about the objectives of Islamic law (maqasid al-shari'ah). Taha Jabir al-'Alwānī as one reviewer of Maqasid al-shari'ah contemporary formulate the concept of maqasid al-shari'ah different from previous scholars. This article describes the concept of maqasid al-shari'ah by Taha Jabir al-'Alwānī. According to him, there are three levels of hierarchical of Maqasid al-Sharia. The highest value of maqasid al-shari'ah says is what he describes as al-Maqasid al-'ulyā al-Hakimah (intentions of the highest shari'ah and a legal basis), which consists of three main elements, namely al-Tawhid ( Onesess of God), al-Tazkiyah (purification) and al-'umrān (prosperity). The position of the second al-shari'ah Maqasid are universal values such as justice, freedom, and equality. While the third position is the formulation of the previous scholars regarding maqasid al-shari'ah consisting of ḍarūriyyat, ḥājiyyāt, and taḥsīniyyāt. In terms of methodological, Taha Jabir al-'Alwānī basing the new system for Maqasid al-syarī'ahnya on the methods of al-jam'u Baina al-qirā'atain, a reading of the two entities: the revelation of God and the universe. With this basis, he argues that the maqasid al-shari'ah formulations are qaṭ'ī, so it can be a reference to the scholars in solving the problems of contemporary law. [Salah satu diskursus yang mendapat perhatian cukup besar dari para akademisi Islam adalah seputar tujuan-tujuan hukum islam (maqāṣid al-syarī'ah). Ṭāhā Jābir al-‘Alwānī sebagai salah satu ulama pengkaji maqāṣid asy-syarī’ahkontemporer merumuskan konsep maqāṣid asy-syarī’ahyang berbeda dari ulama sebelumnya. Artikel ini mendeskripsikan konsep maqāṣid asy-syarī’ahmenurut Ṭāhā Jābir al-‘Alwānī. Menurutnya, ada tiga tingkatan hierarkis maqāṣid al-syarī'ah. Nilai tertinggi maqāṣid asy-syarī’ahmenurutnya adalah apa yang disebutnya sebagai al-maqāṣid al-‘ulyā al-ḥākimah (maksud-maksud syari’at yang tertinggi dan menjadi landasan hukum) yang terdiri dari tiga unsur pokok, yaitu al-tauḥīd (pengesaan Allah), al-tazkiyah (penyucian) dan al-‘umrān (pemakmuran). Posisi maqāṣid asy-syarī’ah kedua yaitu nilai-nilai universal seperti keadilan, kebebasan, dan persamaan. Sementara posisi ketiga adalah rumusan ulama terdahulu mengenai maqāṣid asy-syarī’ahyang terdiri dari ḍarūriyyat, ḥājiyyāt, dan taḥsīniyyāt. Dari segi metodologis, Ṭāhā Jābir al-‘Alwānī mendasarkan sistem baru maqāṣid al-syarī'ahnya pada metode al-jam’u baina al-qirā’atain, yaitu sebuah pembacaan terhadap dua entitas: wahyu Allah dan alam semesta. Dengan dasar inilah, ia berpendapat bahwa maqāṣid asy-syarī’ahrumusannya bersifat qaṭ’ī, sehingga dapat menjadi rujukan para ulama dalam menyelesaikan problematika hukum kontemporer.]

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4

Anshori, Muhammad. "WAWASAN BARU KAJIAN NĀSIKH-MANSŪKH: Analisis Pemikiran Maḥmūd Ṭāhā dan Abdullahi Ahmed An-Naim." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 2 (December 16, 2019): 246–67. http://dx.doi.org/10.32505/at-tibyan.v4i2.899.

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This paper attempts to analyze one of the main topics in the ‘Ulūm Al-Qurān (Quranic Sciences), namely nāsikh and mansūkh or theory of abrogation. The study of this concept is very important for an interpreter to avoid mistakes in understanding the verses of the Qur'an. In general, classical scholars understand the study of naskh in terms of the timing of the decline of verses makkīyah and madanīyah. The polemic between supporters and rejecters of the theory of naskh colored the literature of the Ulūm Al-Qurān since the classical period to the present. The majority of classical scholars accepted the concept of nāsikh-mansūkh, even as a form of miracles of the Qur'an. Unlike the minority groups who did not accept the concept of nāsikh-mansūkh, for them, all the verses of the Qur'an have their respective contexts. All verses are used because there is no way the verses of the Qur'an can be ignored. However, the past naskh theory was deemed irrelevant by Maḥmūd Muḥammad Ṭāhā and Abdullahi Ahmed An-Naim. These two Sudanese thinkers put more emphasized on universal basic values contained in the verses of the Qur'an. So, it could be verses makkīyah abrogated verses madanīyah. Ṭāhā and An-Naim want to grounded the universal teachings of Islam, and that can be found in the verses of makkīyah, not madanīyah. This is one of the unique thoughts of the two Sudan thinkers. They want to emphasized gender equality, social justice, social transformation, from reluctance to liberation. The point is that they want the basic values that are universal to be applied in the lives of Muslim communities, not those that are particular. The verses that contain universal basic values was found in the makkīyah, not the madanīyah

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5

Anshori, Muhammad. "WAWASAN BARU KAJIAN NĀSIKH-MANSŪKH: Analisis Pemikiran Maḥmūd Ṭāhā dan Abdullahi Ahmed An-Naim." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 2 (December 16, 2019): 246–67. http://dx.doi.org/10.32505/tibyan.v4i2.899.

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This paper attempts to analyze one of the main topics in the ‘Ulūm Al-Qurān (Quranic Sciences), namely nāsikh and mansūkh or theory of abrogation. The study of this concept is very important for an interpreter to avoid mistakes in understanding the verses of the Qur'an. In general, classical scholars understand the study of naskh in terms of the timing of the decline of verses makkīyah and madanīyah. The polemic between supporters and rejecters of the theory of naskh colored the literature of the Ulūm Al-Qurān since the classical period to the present. The majority of classical scholars accepted the concept of nāsikh-mansūkh, even as a form of miracles of the Qur'an. Unlike the minority groups who did not accept the concept of nāsikh-mansūkh, for them, all the verses of the Qur'an have their respective contexts. All verses are used because there is no way the verses of the Qur'an can be ignored. However, the past naskh theory was deemed irrelevant by Maḥmūd Muḥammad Ṭāhā and Abdullahi Ahmed An-Naim. These two Sudanese thinkers put more emphasized on universal basic values contained in the verses of the Qur'an. So, it could be verses makkīyah abrogated verses madanīyah. Ṭāhā and An-Naim want to grounded the universal teachings of Islam, and that can be found in the verses of makkīyah, not madanīyah. This is one of the unique thoughts of the two Sudan thinkers. They want to emphasized gender equality, social justice, social transformation, from reluctance to liberation. The point is that they want the basic values that are universal to be applied in the lives of Muslim communities, not those that are particular. The verses that contain universal basic values was found in the makkīyah, not the madanīyah

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6

Abdessamad Belhaj. "“The Fall of The Western Family” Ṭāhā ‘Abd al-Raḥmān's Critical Islamic Ethics." ReOrient 4, no. 1 (2018): 24. http://dx.doi.org/10.13169/reorient.4.1.0024.

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7

Ouyang, Wen-chin. "Orientalism and World Literature: A Re-reading of Cosmopolitanism in Ṭāhā Ḥusayn’s Literary World." Journal of Arabic Literature 49, no. 1-2 (May 4, 2018): 125–52. http://dx.doi.org/10.1163/1570064x-12341356.

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8

Kaya, Veysel. "Fī Uṣūl al-Ḥiwār wa Tajdīd ʿIlm al-Kalām by Ṭāhā ʿAbd al-Raḥmān." Ilahiyat Studies 1, no. 1 (2010): 120–23. http://dx.doi.org/10.12730/13091719.2010.11.8.

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9

Viersen, Harald. "Rethinking Reform: ʿAbd al-Raḥmān Ṭāhā and the Temporal Reconceptualization of the Authenticity–Modernity Paradigm." Religions 14, no. 2 (February 8, 2023): 225. http://dx.doi.org/10.3390/rel14020225.

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This article looks to reconceptualize the question of reform in modern Islamic society through the work of the Moroccan thinker ʿAbd al-Raḥmān Ṭāhā by highlighting how he redefines concepts central to contemporary Arab thought using an alternative temporal perspective. Starting from the observation that discussions on the reform of heritage prominent in contemporary Arab thought display a linear-progressive character that sustains its dichotomous character as a seemingly interminable contest between modernizers and traditionalists, we will discuss Ṭāhā’s argument for puncturing the recurring structure of these debates by proposing a conceptualization of time that locates the essence of modernity in an authentic past. Not only does this reconfigure received interpretations of concepts of modernity and authenticity, but it also shows how, given the foundational role that the dominant linear-progressive conception of time plays in structuring Arab-Islamic thought, a reconceptualization of time can open up ways of reconceptualizing this entire debate and the question of reform at the center of it.

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10

Beard, Michael. "Fedwa Malti-Douglas, Blindness and Autobiography: Al-Ayyām of Ṭāhā Husayn (Princeton: Princeton University Press, 1988). Pp. 212." International Journal of Middle East Studies 22, no. 1 (February 1990): 112–13. http://dx.doi.org/10.1017/s0020743800033249.

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Books on the topic "Ṭāhā"

1

Aḥmad, Ṭāhā. Dīwān Aḥmad Ṭāhā. [al-Qāhirah]: al-Hayʼah al-Miṣrīyah al-ʻĀmmah lil-Kitāb, 2015.

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2

Shalabī, Khayrī. Muḥākamat Ṭāhā Ḥusayn. 2nd ed. al-Fajjālah: Dār wa-Maṭābiʻ al-Mustaqbal, 1994.

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3

Tanwīr Ṭāhā Ḥusayn. al-Qāhirah: Dār Akhbār al-Yawm, 2009.

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4

Ṭāhā Ḥusayn baṣīran. al-Qāhirah: Maktabat al-Khānjī, 1987.

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5

al-Ghanī, Muṣṭafá ʻAbd. Taḥawwulāt Ṭāhā Ḥusayn. [Cairo]: al-Hayʼah al-Miṣrīyah al-ʻĀmmah lil-Kitāb, 1990.

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6

al-ʻAzīz, Ibrāhīm ʻAbd. Rasāʾil Ṭāhā Ḥusayn. al-Qāhirah: Mīrīt lil-Nashr wa-al-Maʻlūmāt, 2000.

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7

Ibrāhīm, ʻAbd al-ʻAzīz, ed. Rasāʼil Ṭāhā Ḥusayn. al-Qāhirah: Mīrīt lil-Nashr wa-al-Maʻlūmāt, 2000.

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8

Jamnī, ʻUmar Miqdād. Ṭāhā Ḥusayn muʼarrikhan. Qarṭāj: al-Majmaʻ al-Tūnisī lil-ʻUlūm wa-al-Ādāb wa-al-Funūn, Bayt al-Ḥikmah, 1993.

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9

Ṭāhā Ḥusayn riwāʼīyan. Bayrūt: Dār al-Jīl, 1992.

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10

al-Ṣādiq, Maḥmūdī ʻAbd al-Rashīd, ed. Ṭāhā Ḥusayn al-shāṭiʼ al-ākhar: Kitābāt Ṭāhā Ḥusayn al-Faransīyah. al-Qāhirah: Dār al-Hilāl, 1997.

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Book chapters on the topic "Ṭāhā"

1

Pflitsch, Andreas. "Ḥusain, Ṭāhā." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1521-1.

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2

Walther, Wiebke. "Ḥusain, Ṭāhā: al-Ayyām." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1523-1.

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3

Grotzfeld, Sophia, and Andreas Pflitsch. "Ḥusain, Ṭāhā: Fī š-šiʿr al-ǧāhilī." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1522-1.

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4

Pflitsch, Andreas. "Ḥusain, Ṭāhā: Mustaqbal aṯ-ṯaqāfa fī Miṣr." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1524-1.

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5

Snir, Reuven. "Conclusion." In Modern Arabic Literature. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474420518.003.0006.

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The Conclusion discusses the recent changes in Arabic literature following the wide migration, globalization, the deconstruction and fragmentization of the concept of identity, and the speedy development of Internet technologies (such as Facebook), that have done much to change the way culture is perceived and have changed dramatically the way literature in general – Arabic literature included – is created and consumed. The conclusion includes as well a discussion of the relevance of the notion of republic of letters to Arabic literature and the role of the modernist Arab intellectuals, such as Aḥmad Ḥasan al-Zayyāt (1885-1968), Salāma Mūsā (1887-1958), and Ṭāhā Ḥusayn (1889-1973), in the Arab Nahḍa (Renaissance).

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6

"Ṭāhā al-Kurdī (1136/1723–1214/1800) between Sufi adab and Literary adab." In Ethics and Spirituality in Islam, 566–83. BRILL, 2017. http://dx.doi.org/10.1163/9789004335134_023.

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7

El Shakry, Hoda. "Politics, Poetics, Piety." In The Literary Qur'an, 159–66. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286362.003.0008.

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The Epilogue returns to novelist and critic Maḥmud Al-Masʿadī, to discuss his 1957 epistolary exchange with the Egyptian critic and writer Ṭāhā Ḥusayn—the figurehead par excellence of the nahḍa [Arab ‘Renaissance’] and Arab Modernist movement. Ḥusayn transposed al-Masʿadī’s fiction into the politically charged debates on literary commitment [engagement] and existentialism that preoccupied intellectuals across the decolonizing world. The exchange sheds light on the ways in which the elision of cultural production from the Maghreb in critical literature on the nahḍa works in concert with the framing of Arab modernity as a secular project. The chapter argues that al-Masʿadī’s literary and critical writings—like those of Abdelwahab Meddeb, al-Ṭāhir Waṭṭār, Assia Djebar, Driss Chraïbi, and Muḥammad Barrāda—invite us to reimagine the relationship between culture, politics, and ethics. Their works envision the public intellectual as an ethical subject engaged in narrative acts of creation.

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Kesrouany, Maya I. "Prophetic Tendencies: Egyptian Translators of the Twentieth Century." In Prophetic Translation, 1–49. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474407403.003.0001.

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The introduction explores the complex history of literary translation into Arabic from Napoleon’s arrival in Alexandria in 1789 until the 1950s. It considers the formative correlation between the stylistics of translation, the promise of fiction, and the political context as they relate to the ‘modernity’ of the novel form. Focusing on the works of four major translators - Muṣṭafa Luṭfī al-Manfalūṭī, Muḥammad al-Sibā‘ī, and Muḥammad Ḥusayn Haykal and Ṭāhā Ḥusayn – it highlights the different translation aesthetics from free adaptation to literal copying and biographical rewriting. It situates these trends in conversation with translation theory to offer a novel way of approaching literary adaptation in colonial situations. The introduction tackles the debate on ‘arabization’ (ta‘rīb) as opposed to pure translation (tarjama) in Egypt and considers how it has informed genealogies of the Arabic novel more broadly. Precisely because translation appears as failed emulation, the chapter addresses how through the playful adaptation of European influence of romanticism and realism, translation stages the emergence of a secular, prophetic narrative voice in the works of the four translators that challenges dominant narratives of Arab literary modernity.

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9

Ouyang, Wen-chin. "Chapter 7 Orientalism and World Literature: A Re-reading of Cosmopolitanism in ṬĀhĀ Ḥusayn’s Literary World1." In The Edinburgh Companion to the Postcolonial Middle East, 97–117. Edinburgh University Press, 2018. http://dx.doi.org/10.1515/9781474427708-012.

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Bosc-Tiessé, Claire. "Le lac Ṭānā comme sanctuaire royal." In Les îles de la mémoire, 117–18. Éditions de la Sorbonne, 2008. http://dx.doi.org/10.4000/books.psorbonne.11891.

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