Suchergebnisse

Epreuve d'Artiste, Amal Trabulsi's art gallery, is now 17 years old - give or take one or two years of closure during the Israeli invasion of Lebanon and the long civil war.

Juristically speaking, 'amal means the practice of the courts, and in Mâlikî doctrine it has a regulative force. As it developed in North West Africa, and especially in Morocco, 'amal represents a unique instance of Muslim case-law. A wealth of Maghribî legal literature bears witness to the paramount importance and the success that 'amal has acquired as an official source of the law in Morocco. This literature includes collections of 'responsa' (fatâwî), 'opinions' (ajwibah), 'precedents' (nawâzîl), and 'formularies' (wathâiq). But besides these general works, there exist special collections of judicial precedents with critical and analytical commentaries. These were designed to serve as practical 'amal manuals for the qâdîs, who, in Mâlikî doctrine, are required to follow the judicial practice even when it runs contrary to the predominant opinion (mashhûr) of the school.

This study has worked as much as possible to clarify the dramatic propensity mainly for poet "Amal dunghel" through focusing on the following two chapters: - The poets personal components which appear through his political, cultural and social formative being. Also, the role of these components in the instruction of the dramatic text. - Achieving the elements of the dramatic structure by studying some of them and tracing their intersperse in the folds of Al-dunghl's dialogue and conflict. Also, focusing on the dramatic text differences. Now. this study is taking upon it self the responsibility of re-consideration of Al-Donghol's text to be as respectful and polite dramatic text.

This paper aims to portray a practice called 'amal masjid' which is very popular at Madura. It is performed at the street to get donation for mosque(s) construction. However, local MUI (Majelis Ulama Indonesia; Indonesian Ulama Council) issued a legal regulation to forbid it. This condition comes to a problem because the practice is the real solution for funding source. On the other hand, its existence is problematic as it disturbs even endangers street users as well as the amal men. The primary data of this research is from observation and interview at two location of amal masjid in Pamekasan and Sumenep. This paper is going to answer three questions. First, to what extent does the amal masjid represent the identity of local Maduresse Moslems? Second, how do the Maduresse Muslim negotiate the amal masjid to the local government and other stakeholders? Third, how can the amal masjid be located as a distinctive local Muslim philanthropy and the blueprint on ideal philanthropy to the world?