Articles de revues : « Tawfīq »

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PRADINES, Stéphane, et Johannes DEN HEIJER. « Bāb al-Tawfīq ». Le Muséon 121, n^o 1 (30 juin 2008) : 125–52. http://dx.doi.org/10.2143/mus.121.1.2120504.

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Denooz, Laurence. « La relativité du Temps et de l’Espace dans le théâtre lā-maqūl de Tawfīq al-akīm ». Arabica 58, n^o 5 (2011) : 387–403. http://dx.doi.org/10.1163/157005811x575816.

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AbstractA comparison of The Tree Climber with other plays by Tawfīq al-Ḥakīm (1898-1987) tends to challenge claims that it is a pivotal text in the author’s literary career, and an emblem of Absurdism. Tawfīq al-Ḥakīm himself associates his play with a form of “intellectual popular irrealism” or “irrational theater”, which three distinct elements of his work come to confirm: a) the recurrence of the juxtaposition of two animated short scenes, distinct in both Time and Space; b) the invariability of his philosophical and political message throughout his work; c) the unending fight against spatio-temporal Determinism, coupled with the repeated affirmation of the relativity of the perception of Time and Space.

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ABBOUD, Saleh. « THE AESTHETICS OF CONTEMPORARY PALESTINIAN ZAJAL : DĪWĀN GHEMĀR AL FARAḤ BY TAWFĪQ ḤALABĪ AS A MODEL ». RIMAK International Journal of Humanities and Social Sciences 4, n^o 6 (1 novembre 2022) : 708–15. http://dx.doi.org/10.47832/2717-8293.20.41.

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Tawfīq Ḥalabī Palestinian Zajal poet (born in 1968) in the village of Dāliyat al-Karmel in northern Israel. He has contributed to the revival of the Zajal pulpit. He is the founder of the Al-Amal Choir and the Al-Bayāder Choir. This year 2022, the Dīwān of Ghemār Al Faraḥ was issued to him, and it contains a group of his poems and Zajal dialogues. Ghemār Al Faraḥ is a documentation of what Tawfīq Ḥalabī organized over the years in the field of spoken folk poetry and Zajal. This research relies on the material of Ghemār Al Faraḥ through reading it and examining the poetic, rhetorical and descriptive aesthetics and poetic images in it. The research acquires its importance by revealing the characteristics of what Al-Zajal excelled in Ghemār Al Faraḥ. The research also reflects a positive picture describing the poetic level spoken in Palestine in this era. Most of the research objectives lie in highlighting the descriptive and rhetorical aesthetics and poetic images in the contemporary Palestinian poetry of Zajal. The research monitors aesthetics related to social implications, human values, and emotional description on the one hand, and the artistic and rhetorical methods used in the subject of Zajal in the Ghemār Al Faraḥ, and then concludes the research with a conclusion presenting its most prominent conclusions. Keywords: Tawfīq Ḥalabī, Ghemār Al Faraḥ, Zajal, Palestinian Spoken Poetry

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Deheuvels, Luc-Willy. « Tawfīq Al-ḥakīm, Pygmalion et le «Théâtre de l'Esprit» ». Arabica 42, n^o 1 (1995) : 1–55. http://dx.doi.org/10.1163/1570058952583426.

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Saad, Saad Mohamed. « La Democracia en el Teatro de Tawfīq Al-Ḥakīm ». هرمس 4, n^o 1 (2015) : 9–30. http://dx.doi.org/10.12816/0031350.

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Parolin, Gianluca P. « ‘Modern’ Law and Its Subjects in Tawfīq al-Ḥakīm’s Diary of a Country Prosecutor (1937) ». Journal of Arabic and Islamic Studies 21 (2 septembre 2021) : 57–77. http://dx.doi.org/10.5617/jais.8998.

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State law as the main transformative device to build a ‘modern’ Egypt has encountered tremendous resistance, yet legal scholars seem utterly uninterested in the matter while historians struggle to account for the reasons of the subjects’ resistance by using archival materials often produced by state officials themselves. In this article, I turn to literature to explore and interrogate literary representations of the rural subjects of ‘modern’ law, and their various forms of resistance to ‘modern’ law itself. In an effort to highlight the benefits of ‘turning to literature’ for legal scholars, I begin with one of the most acclaimed masterpieces and foundational works of the modern Egyptian literary canon: Tawfīq al-Ḥakīm’s Diary of a Country Prosecutor (1937). Listening to the awkward silences and garrulous voices of the Diary’s subjects opens a window onto the strained relations between ‘modern’ law and its subjects in which class, language, and centre/periphery dynamics all play a role. Considering what repertoire these subjects ‘spontaneously’ mobilise to challenge the ‘modern’ law further brings into view their alternative doxic understanding of law and justice. Keywords: ‘Modern’ law, hegemonic legal modernity, everyday resistance, extra-judicial justice, vocal dissent, rural subjects, rural courtroom, Egypt, 20th-century fiction, Tawfīq al-Ḥakīm, Diary of a Country Prosecutor.

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Fudge, Bruce. « The Men of the Cave : Tafsīr, Tragedy and Tawfīq al-Hakīm ». Arabica 54, n^o 1 (2007) : 67–93. http://dx.doi.org/10.1163/157005807779575007.

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Nasr, Adel Mohamed Mohamed. « El reino de los insectos como una proyección social y política en "El grillo", de Carlos Muñiz, y "El sino de una cucaracha", de Tawfiq Al-Hakim ». Tropelías : Revista de Teoría de la Literatura y Literatura Comparada, n^o 36 (14 août 2021) : 250–67. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.2021365213.

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El objetivo de este estudio es analizar comparatísticamente el empeño compartido de Carlos Muñiz y Tawfīq Al-Ḥakīm en criticar el autoritarismo del régimen político que afectó la vida social y política de sus respectivos países. El protagonista en ambas obras está comparado con el insecto (grillo-cucaracha) debido a su mediocridad, ya que tanto al hombre como al insecto nadie les hace caso, a pesar de sus repetidos gritos. Esta estrategia de recurrir al reino de los insectos para proyectar sus críticas hacia las dimensiones política y social ha sido un recurso de camuflaje para escapar del aparto censor del régimen dictatorial.

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Denooz, Laurence. « Œdipe-Roi en trompe-l'œil. Étude d'al-Malik Œdipe de Tawfīq al-Ḥakīm ». Kernos, n^o 16 (1 janvier 2003) : 211–24. http://dx.doi.org/10.4000/kernos.827.

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Rosyid, Maskur. « MEMBINCANG KEMBALI HUBUNGAN SYARIAH DAN FILSAFAT ». Journal ISTIGHNA 2, n^o 1 (29 janvier 2019) : 114–41. http://dx.doi.org/10.33853/istighna.v2i1.13.

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Mempertentangan Filsafat dengan Agama (Syariah) sama dengan mempertentangkan akal dengan wahyu sebagai sumber kebenaran. Diskursus tersebut memuncak ketika al-Ghazālī memberikan kritik tajam atas filsafat. Kritik tersebut dikritik oleh Ibn Rushd. Lebih dari itu, upaya rekonsiliasi filsafat dan Syariah diberikan oleh Ibn Rushd. Epistemologinya dibangun atas tiga hal, metode al-Khaṭabiyah (Retorika), metode al-Jadaliyyah (dialektika), dan metode al-Burhāniyyah (demonstratif) yang dilakukan dengan metode takwil. Dalam Bahasa uṣūl al-fiqh, Ibn Rushd menggunakan metode al-jam’ wa al-tawfīq. Akal dan wahyu diposisikannya secara proporsional. Akal dan wahyu sama-sama digunakan sebagai alat untuk menemukan pengetahuan tanpa mengunggulkan yang satu di atas yang lainnya.

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Dozio, Cristina. « Video as a Canonization Channel for Contemporary Arabic Fiction ». Journal of Arabic and Islamic Studies 20 (22 mars 2021) : 105–24. http://dx.doi.org/10.5617/jais.8710.

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With the media transition from the paper to the digital, Arab writers’ interaction on the social media and book-related videos have become a central strategy of promotion. Besides book trailers produced by the publishers and the readers, the international literary prizes produce their own videos. One of the most important examples is the International Prize for Arabic Fiction (IPAF) which releases videos with English subtitles for the shortlisted authors every year. Moreover, some writers and journalists have started TV programs or YouTube channels recommending books and interviewing their fellow authors. Engaging with literary history, politics of translation, and media studies, this paper discusses the contribution of videos to the contemporary Arabic novel’s canonization: how do the videos make the canon and its mechanisms visible? Which image of the intellectual do they shape globally and locally? Which linguistic varieties do they adopt? This paper compares two kinds of videos to encompass the global and local scale, with their respective canonizing institutions and mechanisms. On the one hand, it examines how IPAF videos (2012-2019) promote a very recent canon of novels on the global scale through the representation of space, language, and the Arab intellectual. On the other hand, it looks at two book-related TV programs by the Egyptian writers Bilāl Faḍl and ʿUmar Ṭāhir, selecting three episodes (Faḍl 2011, Faḍl 2018, and Ṭāhir 2018) featuring or devoted to Aḥmad Khālid Tawfīq (1962-2018), a successful author of science-fiction and thrillers. Debating non-canonical writings, these TV programs contribute to redefine the national canon focusing on the reading practices and literary criticism. Keywords: Canon building, contemporary Arabic literature, literary prizes, IPAF, TV programs, Aḥmad Khālid Tawfīq

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Gado, Rania. « Du voyage pédagogique à la pédagogie viatique : le cas de Ḥasan Tawfīq al-ʿAdl ». Arabica 62, n^o 4 (11 août 2015) : 551–69. http://dx.doi.org/10.1163/15700585-12341346.

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This article deals with different relations between travel and pedagogy in al-Riḥla ilā Birlīn and Rasāʾil al-bušrā fī l-siyāḥa bi Almāniyā wa-Swīsrā, two travel accounts written by Ḥasan Tawfīq al-ʿAdl and published in Egypt between 1887 and 1892. The study allows to show how these texts tend to a pedagogy book. This pedagogical thought of author is combined with a practice. As a teacher as well as a learner, he communicates to the reader not only a big material of teaching but also his experience of learning. In these two travel accounts, the pedagogy is looking as a metaphoric extension of trip. Itinerary, mobility, urge to have a guide, contact with the other one and several elements relating to travel account are appealed to define the pedagogical activity and to practise it.

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Ziadeh, Farhat. « TAWFĪQ AL-SHāWĪ, Fiqh al-Shūra wa-al-Istishārah (al-Mansurah, A.R.E. : Dar al-Wafaʾ, 1992). Pp. 844. » Islamic Law and Society 2, n^o 1 (1995) : 102–4. http://dx.doi.org/10.1163/1568519952599402.

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Mehl, Scott. « The Long Sleep of Belatedness : Nonsynchronism and Modernity in Maruoka Kyūka’s ‘Rippu ban unkuru’ (1886) and Tawfīq Al-Ḥakīm’sAhl Al-Kahf(1933) ». Japanese Studies 39, n^o 1 (2 janvier 2019) : 27–41. http://dx.doi.org/10.1080/10371397.2019.1579041.

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Khoury, Jeries. « Al-Hakīm's Equilibrium under the Microscope. A Study in al-Hakīm's Philosophy through his plays ». Arabica 54, n^o 2 (2007) : 189–219. http://dx.doi.org/10.1163/157005807780220530.

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AbstractThe Egyptian playwright Tawfīq al-Hakīm assumes the philosophy of Equilibrium/equivalency (al-Ta'āduliyya) as a lifestyle and center of art. He looks at the phenomena of nature and life through this philosophy in an attempt to point out its importance and intervention in the details of people's life, behavior, primary needs, and the essence of their existence. From al-Hakīm's writing about this philosophy, we see that he is fully persuaded that this philosophy is the best logical explanation of all the existing pheno-mena. In his view, it controls the aspects of this universe and imposes itself as the best integrated theory that introduces an interpretation to all phenomena of human life. However, this apparent conviction is discovered to be not fully established and its foundations collapse if we investigate al-Hakīm's theatrical works and compare them with his theorizations in this field. Researcher Mahmūd Amīn al-'Ālim hints at the existence of a flaw and contradiction in al-Hakīm's concepts of equilibrium, but he does not elaborate or discuss his argument profoundly or analyze this aspect thoroughly in al-Hakīm's plays.This modest study attempts to trace al-Hakīm's theory as he introduces it. It surveys some of his major plays in an attempt to reveal the flaws in this equilibrium, and discusses their reasons and results. Finally, I will point out the paradoxical aspects between al-Hakīm's art and his theorization. The study deals with and refers to the plays that are most representative of al-Hakīm's theory of equilibrium with a specific focus on his play Pygmalion.

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Amin, Dina. « Bā Kathīr's Hārūt wa-Mārūt : Can the Qur'an Have an Alienating Effect ? » Journal of Qur'anic Studies 16, n^o 3 (octobre 2014) : 157–73. http://dx.doi.org/10.3366/jqs.2014.0171.

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The relationship between religion and theatre is an ancient one; in fact this relationship has been the essence and raison d’être of theatre from ancient Egypt and Greece until the present day. However, in today's world, to borrow from, or be inspired by, a holy scripture is not only to debate issues pertaining to faith, but rather to aim for a dialectics between the dramatic work and the modern-day readers/spectators and their contemporary sociopolitical conditions. Indeed, it was his recourse to a Qur'anic story as plot for Ahl al-kahf (‘Sleepers of the Cave’, 1933) that helped Tawfīq al-Ḥakīm to initiate drama as an intrinsic genre into the literary canon, theatre having long been deemed an unessential art form within the Arabo-Islamic world. The subject of the current article, ʿAlī Aḥmad Bā Kathīr (1910–69), likewise wrote a substantial number of works for the stage derived from Islamic history and tradition. As a member of the cultural sector of the Muslim Brotherhood in the 1940s and 1950s and a major contributor to al-masraḥ al-dīnī (‘the theatre of religion’) in Egypt, it is no surprise that Bā Kathīr devoted a large portion of his prolific dramatic writing to narratives inspired by the Qur'an and other religious sources. His play Hārūt wa-Mārūt (‘The Angels Hārūt and Mārūt’, 1962) is a very good example of this vein in his writing. Based in the Qur'anic story mentioned in Sūrat al-Baqara, it recounts the story of the two angels, who are transformed into humans and descend to earth, to demonstrate that sin can be combated by the practice of chastity, willpower, and self-restraint.

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Cachia, Pierre. « PAUL STARKEY, From the Ivory Tower : a Critical Study of Tawfīq al-Hakīm, St. Antony's Middle East Monographs. No. 19. London, Ithaca Press, 1987. 260 pp. £18 ». Journal of Arabic Literature 20, n^o 2 (1 janvier 1989) : 209–12. http://dx.doi.org/10.1163/157006489x00244.

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Muhammad Yunusa, Jamiu. « African Intellectuals and Challenges of Nation Building : Tawfīq al-Hakīm’s Masīrus-Sārsār ; (The Fate of a Cockroach) as a Case Study ». Arabic Language, Literature & ; Culture 4, n^o 3 (2019) : 54. http://dx.doi.org/10.11648/j.allc.20190403.12.

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Flanagin, Connor M., Jeff Little, Leslie Brookins et Meredith Wills. « Implementation and evaluation of an IV room technology-assisted workflow system integrated within the electronic medical record at oncology infusion center pharmacies ». American Journal of Health-System Pharmacy 78, n^o 13 (4 avril 2021) : 1244–51. http://dx.doi.org/10.1093/ajhp/zxab149.

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Abstract Purpose To describe the implementation of an IV room technology-assisted workflow (TAWF) system integrated within a health system’s electronic medical record (EMR) and compare the TAWF system’s impact in improving workflow at multiple ambulatory infusion pharmacies. Summary IV room TAWFs help to standardize intravenous admixture operations while incorporating patient safety measures such as ingredient barcode scanning and image capture. The 4 oncology infusion center pharmacies of a large health system implemented a TAWF system integrated within the health system’s EMR software, transitioning to the new TAWF system from an external TAWF system operating outside of the EMR. Considerable planning was required to determine the hardware and workflow processes needed for the new integrated TAWF system to function within pharmacy IV rooms. Several operational challenges were encountered during the initial implementation phase of the project. Frequent occurrence of system malfunctions during the product imaging step was the largest problem, which was overcome by special hardware and a software upgrade. The project also involved an evaluation of the integrated TAWF system after implementation to ensure the pharmacies maintained operational efficiency and patient safety. The evaluation showed that after an initial transition period, the new technology was able to maintain IV admixture efficiency and safety. Conclusion This project and subsequent evaluation showed the operational feasibility, efficiency, and safety of a TAWF integrated within the health system’s EMR software.

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Asghari, Seyed Amir Hossein. « Replacing Sharīʿa, Ṭarīqa and Ḥaqīqa with Fiqh, Akhlāq and Tawḥīd ». Journal of Sufi Studies 9, n^o 2 (30 juin 2021) : 202–14. http://dx.doi.org/10.1163/22105956-bja10010.

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Abstract Shaykh Muḥammad Bahārī (1265/1849–1325/1907), aside from being a Shīʿite cleric (mujtahid), was a scholar and follower of Sufism. He was a disciple of Mullā Ḥusayn-Qulī Hamadānī (1239/1824–1311/1894) in ʿirfān (gnosis) in the Shīʿī seminary. In his treatise on spiritual wayfaring, Tadhkirat al-muttaqīn, Bahārī represents a triad of jurisprudence (fiqh), ethics (akhlāq) and monotheism (tawhīd). In his terms, fiqh is an introduction to ʿamal (practice), practice is an introduction to the refinement of character (tahdhīb akhlāq), and akhlāq is an initial step to tawḥīd (the assertion of God’s unity). This paper examines the intersection of Shīʿī and Sufi spiritual movements within the Shīʿī seminary. It demonstrates that Bahārī sought to reframe mystical thought to present it as more acceptable to the Shīʿī seminary, which was characterized by rigid interpretations of Islamic law. This paper also studies the development of the Ẕahabiyya esoteric school within the Shīʿī seminary by tracing the Sufi chain of Bahārī and his masters.

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Abd Wahab, Mastura, et Wan Mohd Fazrul Azdi Wan Razali. « Eka Aneka Vis-A-Vis Ṭawḥīd Al-Asmā’ Al-Ḥusna : An Analysis Of Uthaya Sankar’s View In His Malaiur Manikam ». Sains Insani 6, n^o 1 (1 juin 2021) : 203–9. http://dx.doi.org/10.33102/sainsinsani.vol6no1.150.

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In the religion studies, al-Asmā’ al-Ḥusnā refers to the beautiful names of God, which such phrase is never ascribed to His creations, but only unto Him alone, as prescribed in the notion of tawhīd. In Hinduism, the theological concept is addressed as eka aneka. Eka means one, while aneka means not one or many. Therefore, eka aneka means God in Hinduism is one but also aneka, which has many manifestations, incarnations, and different from the concept of tawḥīd in Islam. In 2015, Uthaya Sankar, a famous Hindu writer, claims that the Hindu concept of eka aneka is similar to the concept of al-Asmā’ al-Ḥusnā in Islam in his Malay language book titled Malaiur Manikam. Therefore, this research aims to study the intellectual background of Uthaya Sankar and his book Malaiur Manikam. Then this research intends to describe the concept of eka aneka as prescribed by Uthaya Sankar in his Malaiur Manikam and also to investigate Uthaya Sankar’s view of equalizing the concept of eka aneka with the concept of al-Asmā’ al-Husnā in Islam. This research applies the qualitative approach, namely content analysis method on the Malaiur Manikam text. As a result, this research found that the Hindu concept of eka aneka cannot be equalised with the concept of al-Asmā’ al-Ḥusnā in Islam. This is due to the fact that although Allah has 99 names, but Allah is one (tawḥīd) in His essence (dhāt), actions (afcāl) and names (asmā’), as well as does not incarnate into any forms or manifestations. On the contrary, even though the Hindu God is one, but it incarnates into various forms and manifestations. Thus, this finding can enlighten the Muslims and the non-Muslims on the concept of tawḥīd al-Asmā’ al-Husnā vis-a-vis eka aneka, and also evaluate Uthaya Sankar’s notion of equalizing the Hindu concept of eka aneka with the concept al-Asmā’ al-Husnā in Islam.

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دياب, محمد السيد محمد. « La otra Tierra y los mundos paralelos en la novela de ciencia ficción desde un punto de vista comparativo : "La otra Tierra", de Luis García Lecha y "᾿Usturahtu ᾿arḍin ᾿uhrá" (Leyenda de otra Tierra), de ʼAḥmad Hālid Tawfīq ». مجلة کلية الآداب (الزقازيق) 46, n^o 98 (30 octobre 2021) : 137–63. http://dx.doi.org/10.21608/artzag.2022.89986.1046.

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دياب, محمد السيد محمد. « La otra Tierra y los mundos paralelos en la novela de ciencia ficción desde un punto de vista comparativo : "La otra Tierra", de Luis García Lecha y "᾿Usturahtu ᾿arḍin ᾿uhrá" (Leyenda de otra Tierra), de ʼAḥmad Hālid Tawfīq ». مجلة کلية الآداب (الزقازيق) 46, n^o 98 (30 octobre 2021) : 137–63. http://dx.doi.org/10.21608/artzag.2022.89986.1046.

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Albin, Michael W. « Return ofthe Spirit : Tawfiq al-Hakim's Classic Novel of the 1919 Revolution : Tawfiq al-Hakim ». Digest of Middle East Studies 1, n^o 1 (janvier 1992) : 90–92. http://dx.doi.org/10.1111/j.1949-3606.1992.tb00203.x.

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Rooke, Tetz. « Tawfiq al-Hakim. A Reader's Guide ». Middle Eastern Literatures 11, n^o 1 (avril 2008) : 116–18. http://dx.doi.org/10.1080/14752620801933140.

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Rahmawati, Rahmawati, Kasim Yahiji et Mustakimah Mustakimah. « Makna Zikir Bagi Jemaah Tarekat Naqshabandīyah Khālīdīyah Majelis Pengkajian Tauhid Tasawuf Indonesia di Kota Gorontalo ». TEOSOFI : Jurnal Tasawuf dan Pemikiran Islam 8, n^o 2 (4 décembre 2018) : 325–50. http://dx.doi.org/10.15642/teosofi.2018.8.2.325-350.

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This article attempts to elaborate the existence of dhikr along with its meaning performed and hold by the members of the Majelis Pengkajian Tauhid Tasawuf Indonesia under the auspices of the Tarekat Naqshabandīyah Khālidīyah in Gorontalo City. The study indicates that dhikr is a substantially mandatory ritual that must be performed by the followers of the tarekat. In this point they interpret the meaning of dhikr within various arguments. The tarekat members who reached what so-called the level of tawhīd ‘aqīdah argue that dhikr is an important matter which brings about positive energy and leads its performers to discover true religious spirituality. They believe that the positive energy becomes significantly determinant factor and it has relevance to solve the problems of daily life. On the other side, the tarekat members who have reached the level of tawḥīd ṣūfi interpret dhikr as a spiritual obligation which orients its performers to lovingness and intimacy with God. To the urban society of Gorontalo dhikr is viewed as a mindset which emphasizes that within spiritually sacred realm, on one hand, dhikr provides a positive indication which is coherently compatible with the profane reality of their life on the other.

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Alqurashi, Tawfiq, Yunuen Montelongo, Pavel Penchev, Ali K. Yetisen, Stefan Dimov et Haider Butt. « Correction : Femtosecond laser ablation of transparent microphotonic devices and computer-generated holograms ». Nanoscale 9, n^o 39 (2017) : 15159. http://dx.doi.org/10.1039/c7nr90216f.

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Bin Abdul Hakim, Muhammad Kamal, Raden Ahmad Barnabas et Kaisah Mushilah. « al-Tawkīd fī Sūrat al-Kahfi, wa-Maryam, wa-Ṭāha : Dirāsah Taḥlīlīyah Naḥwīyah ». Al-Ma‘rifah 16, n^o 1 (9 mai 2019) : 19–29. http://dx.doi.org/10.21009/almakrifah.16.01.03.

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This research aims to analyze the contents of the statement about emphasis (tawkīd) on sūrat al-Kahfi, Maryam, and Ṭāha. The used method in this research is a qualitative descriptive method and used a classification table to specify the explanation. Tawkīd is an affirmation language style that useful to emphasize expression and eliminate hesitation. Tawkīd is used for emphasizing certainty and causing it accepted in the listener’s mind and heart. Based on data analysis conducted by the researcher, deduced that on sūrat al-Kahfi, Maryam and Ṭāha found 58 kinds of tawkīd. 55 (95%) were tawkīd lafẓī, and 3 (5%) were tawkīd ma‘nawī. Besides, they found 154 different kinds from the articles of tawkīd which is divided into 8 types. Those were 8 (5%) of lām, and 51 (32%) of innā, and 13 (8%) of annā, and 23 (15%) of qad, and 21 (13%) of sīn or sawfa, and 18 (12%) of lan, and researchers were not found the type lām juḥūd from the kinds of tawkīd articles.

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Abu-Haidar, Farida. « Tawfiq al-Hakim : A Reader's Guide (review) ». Research in African Literatures 35, n^o 1 (2004) : 198. http://dx.doi.org/10.1353/ral.2004.0002.

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Ibrahim, Soufyan. « PERSPEKTIF ISLAM TERHADAP PLURALITAS KEBERAGAMAAN ». Jurnal Ilmiah Al-Mu'ashirah 15, n^o 2 (31 décembre 2018) : 152. http://dx.doi.org/10.22373/jim.v15i2.5292.

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The most fundamental thing in Islamic religiosity is tawḥīd, which is the essay of God as an act that confirms that God is the one and only God, the Absolute and Transcendent Creator. The essence of tawḥīd is very urgent. Neglect of tawḥīd values, means destruction of religious values in Islam, because the obligation to worship Allah to obey all His commands and stay away from all His prohibitions is the spirit of tawḥīd. In this construction, tawḥīd is the essence of Islam and something of action is not of Islamic value without being based on true trust in God. Tawḥīd should not only be treated as a theological concept, but should also be a sociological concept. This is the reason why the Qur'an defies differences based on ethnicity, race and nation and establishes ukhuwah among believers. In this religious perspective, the basics for living together in a religiously pluralistic society have been built from the beginning on a normative and historical basis at the same time.

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Mohammadzadeh, Mehdi, et Yaˈqūb Talebi. « Expression of Syrian nationalism in Tawfiq Tariq's paintings ». Journal of Islamic Crafts 5, n^o 1 (1 septembre 2021) : 175–84. http://dx.doi.org/10.52547/jic.5.1.175.

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Karkabi, Nadeem. « The Optimist : A Social Biography of Tawfiq Zayyad ». Journal of Palestine Studies 51, n^o 1 (2 janvier 2022) : 1–2. http://dx.doi.org/10.1080/0377919x.2021.2017183.

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HAM, Musahadi. « THE DIMENSION OF TAWḤĪD IN THE DEVELOPMENT OF ISLAMIC LAW INSTITUTION : Quranic Exegesis Perspective ». Al-Ahkam 27, n^o 2 (1 décembre 2017) : 179. http://dx.doi.org/10.21580/ahkam.2017.27.2.1600.

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Tawḥīd is an essential vocabulary for Muslims. As the essence of belief in Allah, tawḥīd (monotheism) must be manifested in various aspects of Muslims life including the development of Islamic law institutions. The values of tawḥīd are regarded as the guarantors that the institution can represent the exact pattern for human relations in terms of being servants of God and of being fellow humans. That is why Muslims need to mobilize all intellectual potential in order to build legal institutions having benefits contextually and ethically without ignoring the faith. This paper tries to reconstruct how tawḥīd will be mobilized to fulfill these law expectations based on Qur’an.[]Tawḥīd adalah kosa kata penting bagi umat Islam. Sebagai esensi kepercayaan kepada Allah, tawḥīd (monoteisme) harus diwujudkan dalam berbagai aspek kehidupan umat Islam termasuk pengembangan institusi hukum Islam. Nilai tawḥīd dianggap sebagai penjamin bahwa institusi tersebut dapat mewakili pola pasti hubungan manusia dalam hal menjadi pelayan Tuhan dan sesama manusia. Itulah sebabnya umat Islam perlu memobilisasi semua potensi intelektual agar membangun institusi hukum yang memiliki manfaat secara kontekstual dan etis tanpa mengabaikan keimanan. Tulisan ini mencoba untuk merekonstruksi bagaimana tawḥīd dimobilisasi untuk memenuhi harapan-harapan hukum berdasarkan Qur’an.

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Munthe, Saifuddin Herlambang. « Tawḥīd Ḥākimiyyah Verses In Ibn ‘Āshūr’s Interpretation ». ILMU USHULUDDIN 5, n^o 1 (30 août 2018) : 59–74. http://dx.doi.org/10.15408/iu.v5i1.12382.

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This paper discusses Ibn 'Āshūr's interpretation of the verses which serve as the basis of the Tawḥīd ḥākimiyyah concept. Despitebeing an expert in Islamic law, Ibn ‘Āshūr did not perceive the Tawḥīd ḥākimiyyah verses as a basis for the necessity to apply Shari'a law at the level of government. Perhaps the thought of "hākimiyyatullāh" had not developed in the time of Ibn 'Āshūr. Another reason, Ibn ‘Āshūr used a linguistic-sociological contextual approach when interpreting the verses claimed to be the basis of the Tawḥīd ḥākimiyyah concept. With this approach, Ibn ‘Āshūr did not use the Tawḥīd ḥākimiyyah verse to judge the behavior of the Muslims because in fact these verses were revealed to explain the behavior of the polytheists who opposed Islamic da'wah.

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Al-Shetawi, Mahmoud. « The Treatment of Greek Drama by Tawfiq al-Hakim ». World Literature Today 63, n^o 1 (1989) : 9. http://dx.doi.org/10.2307/40145039.

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DENOOZ, LAURENCE. « La députeée honorable de Tawfī q al-Ḣakīm ». Middle Eastern Literatures 6, n^o 1 (janvier 2003) : 77–91. http://dx.doi.org/10.1080/14752620306880.

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Nazar, Dr Shabana, et Dr Ghulam Ahmad. « Tawfiq Al-Hakim, The Pioneer of Introduction of Literature into Dramatics ». International Research Journal of Management and Social Sciences 2, n^o 2 (20 septembre 2021) : 246–54. http://dx.doi.org/10.53575/irjmss.v2.2(21)21.246-254.

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In ancient prehistoric times of the beginning of 20th century, Arabic world in general and Egypt in particular was thought to be the hub of knowledge and political practices. The basic political approach was to prevent foreign invaders from getting into Arab world and to maintain their own national sanctity. In this regards, one of the most prominent literary figures in Arab world is Tawfiq al-Hakim. This paper is a literature review of Al Hakim' literary contribution and thus, the main conclusion obtained from this is that Tawfiq al-Hakim has a significant position in maintaining true quintessence of literature in terms of tragedy because he kept the religion alive in his dramas and literary figures. He denied the fact that Islamic cultural civilization has to be ignored in order to understand the essence of Greek mythology. Only if there was a bond developed between the cultures of Islam and Greeks, it would have enriched not only Arabic but European cultural boundaries as well. He also went against the concept of the fact that Islam cannot sustain the tragic events because they believe in the concept of predestination.

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Hutchins, William M. « THE THEOLOGY OF TAWFIQ AL-HAKIM : AN EXPOSITION WITH EXAMPLES ». Muslim World 78, n^o 3-4 (octobre 1988) : 243–79. http://dx.doi.org/10.1111/j.1478-1913.1988.tb02826.x.

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Hamid, Lateef Wisam. « The Impact of World War I on Middle East “Arabs” in Awwad’s “Al-Raghif” : A Cultural Perspective ». Romanian Journal of English Studies 14, n^o 1 (27 novembre 2017) : 31–36. http://dx.doi.org/10.1515/rjes-2017-0005.

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Abstract My paper will explore the genre of war narrative from a cultural perspective, namely the impact of the Great War on Arabs in the novel Al-Raghif (The Loaf’) in 1939 by the Lebanese novelist Tawfiq Yusuf Awwad, as it is the first Arabic novel which is totally concerned with WWI and its longlasting consequences: hunger, despair and the elusive promise of freedom to Arabs.

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Nurcholis, Moch. « Kontroversi Talak Tiga Sekaligus ; Studi atas Hadis Talak Tiga Sekaligus Perspektif Ilmu Mukhtalif al-H?adîth ». Tafáqquh : Jurnal Penelitian Dan Kajian Keislaman 3, n^o 1 (1 juin 2015) : 14–32. http://dx.doi.org/10.52431/tafaqquh.v3i1.36.

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Discourse divorce three at once emerged from the hadîth T?awûs history, that Abû al-S?ahbâ. In the hadîth three divorces fell once considered one tune. However, it was found that a history states that ‘Abdullah ibn ‘Abbâs gave the law fell three divorces. This contradiction can be resolved through three approaches; al-jam’u wa al-tawfîq (compromise), naskh (substitution), tarjîh (Selection). From this, it is interesting to study discourse.

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Nazemian, Houman. « DYSTOPIA IN KHALID TAWFIK UTOPIA ». PEOPLE : International Journal of Social Sciences 5, n^o 3 (10 décembre 2019) : 251–61. http://dx.doi.org/10.20319/pijss.2019.53.251261.

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Laurino, Paola, et Nobuhiko Tokuriki. « Dan Salah Tawfik (1955–2021) ». Nature Chemical Biology 17, n^o 9 (16 août 2021) : 930. http://dx.doi.org/10.1038/s41589-021-00864-w.

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El Hiti, M. A. « The reality of Tawfik constants ». Thermochimica Acta 274 (mars 1996) : 303–5. http://dx.doi.org/10.1016/0040-6031(95)02713-0.

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Hussein Ali, Zahra A. « A Few Questions I Pose to the Unicorn By Tawfiq Sayigh ». Journal of Arabic Literature 30, n^o 1 (1 janvier 1999) : 33–41. http://dx.doi.org/10.1163/157006499x00063.

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Nooter, Sarah. « Reception Studies and Cultural Reinvention in Aristophanes and Tawfiq Al-Hakim ». Ramus 42, n^o 1-2 (2013) : 138–61. http://dx.doi.org/10.1017/s0048671x00000114.

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We look on the totality of the past as dreams, certainly interesting ones, and regard only the latest state of science as true, and that only provisionally so. This is culture.Paul Veyne, Did the Greeks Believe in Their Myths?Reception studies in classics live a complicated scholarly life. On one hand, a healthy collection of new monographs appears on the market every year that shows the strength of this subfield, including such recent additions as Gonda Van Steen's Theatre of the Condemned: Classical Tragedy on Greek Prison Islands and Simon Goldhil's work on the Victorian reception of classics called Victorian Culture and Classical Antiquity: Art, Opera, Fiction and the Proclamation of Modernity. Collections of essays that contribute to the field are also copiously produced. Thus two scholars could lately declare that ‘[n]o sub-field in the discipline of Classics has experienced such growth, in both quantitative and qualitative terms, over the past fifteen years or so as the study of reception of classical material’. Charles Martindale, credited with throwing down the receptive gauntlet some twenty years ago, recently wrote an essay on the flourishing state of this subfield within classics, reporting that reception studies have proven classics to be not ‘something fixed, whose boundaries can be shown.’ He adds the following:Many classicists (though by no means the majority) are in consequence reasonably happy, if only to keep the discipline alive in some form, to work with an enlarged sense of what classics might be, no longer confined to the study of classical antiquity ‘in itself’—so that classics can include writing about Paradise Lost, or the mythological poesie of Titian, or the film Gladiator, or the iconography of fascism.

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Carducci, Karen L. « Redeeming Jocasta : Tawfiq al-Hakim’s ‘Eastern’, ‘Arab’ reception of Sophocles’Oedipus Tyrannus ». Classical Receptions Journal 11, n^o 1 (24 décembre 2018) : 100–116. http://dx.doi.org/10.1093/crj/cly022.

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ElHalawani, Amina. « Beckett as Muse for Egyptian Playwrights ». Samuel Beckett Today / Aujourd’hui 31, n^o 2 (24 octobre 2019) : 219–33. http://dx.doi.org/10.1163/18757405-03102003.

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Abstract In 1962, Beckett’s theatre debuted in Egypt and, ever since, it has inspired Egyptian playwrights. This paper examines how two Egyptian writers engaged with Beckett’s Waiting for Godot, as an example of both Beckett’s work and so-named absurdist theater, revealing it to have more potential for political and social engagement than traditionally understood. Masir Sursar [Fate of a Cockroach] by Tawfiq Al-Hakim and Musafir Layl [Night Traveller] by Salah Abdul Saboor make a good case study of these effects.

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Aharoni, Amir, et Sarel J. Fleishman. « Obituary : Dan S Tawfik (1955–2021) ». FEBS Journal 288, n^o 13 (24 mai 2021) : 3880–83. http://dx.doi.org/10.1111/febs.16019.

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Pecht, Israel, et Seamus J. Martin. « Dan S. Tawfik (1955 to 2021) ». FEBS Journal 288, n^o 13 (juillet 2021) : 3878–79. http://dx.doi.org/10.1111/febs.16063.

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Yaqin, Ainol. « URGENSI TARJÎH DALAM ISTINBÂTH HUKUM ISLAM ». AL-IHKAM : Jurnal Hukum & ; Pranata Sosial 10, n^o 1 (5 juillet 2015) : 108–27. http://dx.doi.org/10.19105/al-lhkam.v10i1.591.

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Tarjîh is a method tool of istinbâth in Islamic law. The method is formulated by ulama’ ushul to find a bright spot to set Islamic law among the opposite theorems. The existence of the method is very important in choosing strong/pure al-Qur’an texts and Hadits from some of the other Hadits related to the law problems. Therefore, the ulama’ ushul fiqh al-Hanafiyyah, al-Mâlikiyyah, al-Syâfi’iyyah, al-Hanâbilah dan al-Zhâhiriyyah construct steps to take to solve the dead end in ijtihad when they face some contradictory theorems. Al-Hanafiyyah takes four ways to deal with two or more contradictory al-Qur’an texts and Hadits. First, al-naskh (to clear, to cancel), second, al-tarjîh (to strengthen, to favor), third, al-jam’ wa al-tawfiq (to combine, to compromise) and the last is tasâquth al-dalilayn (to break and move to another theorems). While, methods used to deal with the contradictory theorems by al-Mâlikiyyah, al-Syâfî’iyyah, al-Hanâbilah dan al-Zhâhiriyyah is first, al-jam’ wa al-tawfiq bayn al muta’aridlayn bi wajh maqbul (collect and compromise the contradictory theorems from one side), second, al-tarjîh, the third, al-naskh and the last is tasâquth al-dalilayn. Tarjîh can be done by considering some sides, those are, a. Sanad side (The chain of Hadits reader), b. Matan side (Hadits text), c. Law contained in the law side (text or Hadits) and d. translation from other theorems.

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