20,690 research outputs found
Interview with Saeed Kamal, Said Sadek, Taha Al-Farnawani
No full textمقابلة بين إيمان رافع مع كل من الدكتور سعيد صادق، والسفير سعيد كمال، والسفير طه الفرنوانى للحديث عن قمة كامب ديفيد.An interview between Iman Rafi and Dr. Said Sadek, Ambassador Saeed Kamal, and Ambassador Taha Al-Farnawani, to talk about the Camp David summit
Interview with Saeed Saleh
No full textمقابلة مع الممثل المصري، سعيد صالح، يناقش فيها مهنته الفنية في المسرح والسينما والتلفيزيون . قامت بالمقابلة درية شرف الدين.An interview with Egyptian actor, Said Saleh (Saeed Saleh), in which he discusses his artistic career in theatre, cinema, and television. The interview was conducted by Doria Sharaf El-Din
TAFSIR KONTEKSTUAL ABDULLAH SAEED DALAM QS. ĀLI ‘IMRĀN [3]:161 DAN QS. AL-MĀ’IDAH [5]: 42 TENTANG KORUPSI
No full textCorruption is a serious problem that undermines the social, political, and moral order of society, including in Indonesia. While the term “corruption” is not explicitly mentioned in the Quran, several terms, such as “gulul” (betrayal of a trust) and “as-suḥt” (bribery/illicit wealth), are closely related to corrupt practices. This study aims to analyze the verses of the Qur'an related to this phenomenon, especially QS. Āli ‘Imrān [3]: 161 and QS. al-Mā’idah [5]: 42, through Abdullah Saeed's contextual interpretation approach. The research method used is library research with primary sources in the form of the Qur'an and the works of Abdullah Saeed, as well as secondary sources in the form of classical interpretations, contemporary interpretations, and previous research that discusses the issue of corruption from an Islamic perspective. The results of the study show that classical to modern exegetes such as al-Ṭabarī, al-Qurṭubī, as-Shabuni and others interpret gulûl as betrayal in the distribution of war booty and as-suḥt as a form of bribery that undermines legal justice. Through a contextual approach, Abdullah Saeed expands the meaning of these two terms to make them relevant to contemporary corruption issues, namely all forms of abuse of public trust, embezzlement of assets, and bribery practices within the modern legal and bureaucratic systems. Thus, this study confirms that the Qur'an not only provides a moral prohibition against corrupt practices but also offers applicable social ethical principles to support corruption eradication in the modern era
KONSEP HIERARKI NILAI DI DALAM AL-QUR’AN MENURUT ABDULLAH SAEED (SEBUAH KAJIAN HERMENEUTIKA FILOSOFIS HANS-GEORG GADAMER)
Full text linkThe concept of the Hierarchy of Values is said to be one of the original findings of
Abdullah Saeed, who is a thinker in the field of Al-Qur'an exegesis who continues
the thoughts of contextual interpretation initiated by his predecessors, such as Nasr
Hamid Abu Zayd, Fazlur Rahman and other figures. Thus, although the concept of
the Hierarchy of Values is considered as an original finding of Abdullah Saeed, the
author considers that there is a contribution to the thoughts of his predecessors in
building this idea. To see this in detail, the author tries to research it using the
Philosophical Hermeneutics theory initiated by Hans-Georg Gadamer, which in
this case the author uses the theory of Historically Effected Consciousness and
Fusion of Horizons theory (assimilation/merging of horizons), specifically to see
the influence of history and knowledge horizon and text horizon in shaping the idea
of this Hierarchy of Values concept. The concept of the Hierarchy of Values itself
is an important part of Abdullah Saeed's exchange idea which he calls the
Contextual Approach in Al-Qur'an Interpretation. In this concept Abdullah Saeed
compiled five levels of ethico-legal verses which are considered important, and to
see which verses are universal and which are bound to context. The five levels of
Valuess are: (1) Obligatory Values, (2) Fundamental Values, (3) Protectional
Values, (4) Implementational Values, (5) Instructional Valuess. The initial three
levels in this Values level are considered by Saeed to be universal levels of the
verses, while the last two levels are closely related to context. So that the last two
Values are the most possible to be interpreted contextually and differently from the
previous period. In the analysis of Philosophical Hermeneutics that the author uses,
at least the context of Saeed's life, which is mostly spent in Australia, is an important
part of shaping his thinking. Then, in building this idea, Abdullah Saeed himself
said that at least he used 3 things in concocting the concept of the Hierarchy of
Values: First, the 'proto-contextualist' which is in the exegesis of 'Umar bin
Khattab; Second, the thoughts of the initiators of the maqashid syari'ah concept;
Third, the Values-based approach to interpretation initiated by Fazlur Rahman.
These three things are combined with the concept of 'right action' in the Qur'an
which Saeed considers the essence of the verses of ethico-legal. From that meeting,
the concept of the Hierarchy of Values finally emerged
Traveler and geographer Ibn Said al-Maghribi
No full textIbn Said, the traveler, poet, writer, geographer, and historian, Andalusian in origin and environment. He is Ali Ibn Musa bin Muhammad Abd al-Malik bin Saeed. He was born in the city of Granada between the years (605 and 610 AH) in the castle of Yassab, also called the Castle of Bani Said. He studied language, literature, and poetry at the hands of Abu Ali al-Shalubin and Abu Hasan al-Dabbaj and Ibn Asfour. He has more than thirty books in various sciences: our choice comes to the traveler Ibn Saeed, as he wrote two books on geography, and they are among the most wonderful books he wrote
Writing from the shadowlands: how cross-cultural literature negotiates the legacy of Edward Said
Full text linkThis thesis examines the impact of Edward Said's influential work Orientalism and its legacy in respect of contemporary reading and writing across cultures. It also questions the legitimacy of Said's retrospective stereotyping of early examples of cross-cultural representation in literature as uncompromisingly 'orientalist'.
It is well known that the release of Edward Said's Orientalism in 1978 was responsible for the rise of a range of cultural and critical theories from multiculturalism to postcolonialism. It was a study that not only polarized critics and forced scholars to re-examine orientalist archives, but persuaded creative writers to re-think their ethnographic positions when it came to the literary representations of cultures other than their own. Without detracting from the enormous impact of Said, this thesis isolates gaps and silences in Said that need correcting. Furthermore, there is an element of intransigence, an uncompromising refusal to fine-tune what is essentially a binary discourse of the West and its other in Said's work, that encourages the continued interrogation of power relations but which, because of its very boldness, paradoxically disallows the extent to which the conflict of cultures indeed produced new, hybrid social and cultural formations.
In an attempt to challenge the severity of Said's claim that 'every European, in what he could say about the Orient, was consequently a racist, an imperialist, and almost totally ethnocentric', the thesis examines a number of different discursive contexts in which such a presumption is challenged. Thus while the second chapter discusses the 'traditional' profession-based orientalism of nineteenth-century E. G. Browne, the third considers the anti-imperialism of colonial administrator Leonard Woolf. The fourth chapter provides a reflection on the difficulties of diasporic 'orientalism' through the works of Michael Ondaatje while chapter five demonstrates the effects of the dialogism used by Amitav Ghosh as a defence against 'orientalism'. The thesis concludes with an examination of contemporary writing by Andrea Levy that appositely illustrates the legacy of Said's influence.
While the restrictive parameters of Said's work make it difficult to mount a thorough-going critique of Said, this thesis shows that, indeed, it is within the restraints of these parameters and in the very discourse that Said employs that he traps himself. This study claims that even Said is susceptible to 'orientalist' criticism in that he is as much an 'orientalist' as those at whom he directs his polemic
Poetry Ibn Saeed Al-Andalusi :Study, collect and documentation
No full textThe study is a collection and documentation," to examine what i had been able to collect from Ibn Saeed Al- Andalusi poetry and its documentation from literary and historical heritage sources as an objective and artistic study. The seventh century AH, which Ibn Saeed lived in, has formed a time framework for the study, while the place of study is not limited due to the life of movement and travel, which Ibn Saeed lived while the Almowahadi state was in the West of Muslim world , and the Ayyubid in the East. The thesis aimed at collecting the heritage poetry for Ibn Saeed Al-Andalusi. This poetry has diverse purposes, it does contain description, praise and nostalgia, and so on. the collection of this poetry will add to Andalusian poetry library a new old poetry volume which will be a reference for researchers and readers. This study aims at concluding a poetry volume that combines what we have got from the poetry of Ibn Saeed Al-Andalusi of different supposition documents and study it objectivel, that shows the elements of life which Ibn Saeed lived through, the purposes he dealt with, and study it technically that highlights the technical features that his poetry is distinguished by .Moreover, this study aims at filling some of the shortfalls with respect to many important poets such as Ibn Said al-Andalusi. The main findings of the study are to provide the Andalusian and Islamic library the poetry of Ibn Saeed Al- Andalusi a collection that will facilitate reference to it, and what I collected from Ibn Saeed Al-Andalusi was only part of his poetry which I hope will be made available to me or to others of researchers to find his volume in complete. The language of this poetry was adapted to the language of poets of the era, simulated nature of the life which the poet experienced. This life reflected its shadows on his poetry. It was a painting painted in different nature colors, the thing that made it crowded with technical images, similes and metaphors, in addition to that, this era is still in need of this type of the study and research to enrich the Arabic library with a number of sources that has not reached us. This study recommended further studies, to contribute to the clarification of many important poets and the application of recent studies on the poetry of Ibn Saeed such as his style and other elements
PRINSIP-PRINSIP KEUANGAN ISLAM MENURUT ABDULLAH SAEED
No full textIn the late 60s to early 70s, was born a consensus of Islamic law and economic experts who say that the interest in the banking system is part of usury, so the banks are not in accordance with the Islamic Shari’ah. As an alternative, the experts offer free banking model of the system of interest, with the concept of profit and loss sharing (PLS). However, the presence of Islamic banking bore the pros and cons among Muslim scholars. Among the leaders of the cons is Abdullah Saeed. This article discusses the thinking Abdullah Saeed who criticize the interpretation of usury and interest, the principle of PLS (mudarabah and loss), and the principle of sale (murabaha). The criticism is: (1) He said, usury is forbidden because of the exploitation of the poor, while the interest there is no element of exploitation so that interest is not included in the category of usury. (2) A number of requirements in practice only to protect banking PLS. So what happens is sharing the results, but do not share the risk. (3) Further Saeed see that Islamic banking is not better than conventional banking. Because in fact, the practice of Islamic banking also implement a “model of financial transactions such as interest” ie Murabaha. Murabaha profit are uncertain and affected by time, not much different from the concept of interest reproach
ASBiNE: Dynamic Bipartite Network Embedding for incorporating structural and attribute information
Full text linkGraph representation learning (GRL) has recently gained attention and becoming popular in research community. GRL has been proven to be extremely handy for transforming large and complex network data onto a low-dimensional vector space. It opens the door to many vector-based algorithms such as link prediction, recommendation, and classification to be effectively applied to the network data. Though many GRL algorithms exist for homogeneous (one-mode) graphs, however only a few methods exist for bipartite (two-mode) graphs. Most of the existing methods for bipartite graph representation learning mainly focus on graph topology and ignore the information available in the attributes of the nodes. In this paper, we propose a novel “Attributed and Structural Bipartite Network Embedding” (ASBiNE) method. The ASBiNE incorporates both the graph topological information concerning inter-partition and intra-partition links and attributes information by generating proximity between nodes having attribute similarities. Intermediate embeddings are generated by modeling the intra-partition links in homogeneous structural and attribute networks separately, which in the end are combined through a joint optimization framework, and final embeddings are generated. The attribute and structural information share is controlled before the joint optimization step. The proposed method is evaluated on a real-life dataset through extensive experiments. The results show that the proposed method is effective and outperforms state-of-the-art baseline embedding methods
Pemikiran Abdullah Saeed tentang Riddah dan Hak Asasi Manusia
No full textAs an intellectual Muslim, Abdullah Saeed obviously concerns to contemporary issues of Islam. He attempts to contextualize Islamic values based on faith that Islamic doctrine is shâlih li kulli zamân wa makân. This attempt appears, for instance, on his views relating to the concept of riddah (apostasy) and human rights. Saeed offers what he names as progressive-ijtihadits methodology: a method to re-interpret religious texts based on necessities of contemporary people. Bids progressive-ijtihadist methodology is still facing many obstacles, but should be used as an alternative and a way out. The biggest challenge is the internal constraints, such as unpreparedness of Muslims themselves for the brave dissent, the pleasure of the culture of blaming each other (takfîr), and a cynical view of some groups of Muslims who consider this method as a deviation from the original Islamic teachings. Saeed uses historical analysis to observe and set the concept of riddah as a sin not as crime. By using historical analysis, he said, we can examine the concept due to scientific approach: centripetal and centrifugal. Therefore, the concept of riddah consists of both ontological and existential problems.</p
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