Journal articles on the topic 'Arabic History and criticism'
To see the other types of publications on this topic, follow the link: Arabic History and criticism.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Arabic History and criticism.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
M. Himeidi, Assist Prof Dr Sundus. "Plagiarism in Arabic Criticism Heritage." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 223, no. 1 (December 1, 2017): 33–56. http://dx.doi.org/10.36473/ujhss.v223i1.318.
Full textAbstract:
The phenomenon of plagiarism has been commonly dealt with in Arabic criticism heritage,and many traditional Arab critics have written a specific part in their books covering this phenomenon under the title of "literary thefts". Literary thefts have been condemned in Arabic heritage as one poet takes some expressions or phrases from his predecessors, and such a tendency leads to the underestimation of the poet’s status. This phenomenon is called "citation" in Arabic rhetorics when the cited materials are extracted from the Glorious Qur'an or the Prophetic Traditions. This phenomenon has been given different names in Arabic heritage depending on the source of taken materials like sayings, poetry, etc.The phenomenon of plagiarism can be found in the poetic antithesis. Accordingly, plagiarism is the focus of this study. This study is organized around an introduction and three sections. Section one presents the concept of plagiarism from linguistic and terminological perspectivesa long with its history. Section two is limited to the different types of plagiarism in Arabic criticism heritage. Section three deals with the construction patterns of Arabic criticism heritage. Finally, conclusions are drawn out.
2
Tottoli, Roberto. "Textual Criticism and Bibliography: The Case of Qurʾānic Studies." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 42, no. 1 (October 19, 2020): 208–22. http://dx.doi.org/10.1163/17246172-40010035.
Full textAbstract:
Abstract Philological studies on Arabic and Islamic literature have traditionally been limited in many respects. The approaches to the texts and their editing have mostly reflected a primary interest in diffusing texts without sharing the editing methodology or discussing the specific problematic aspects of Arabic. In the realm of Qurʾānic studies most of the research has been devoted to the formation of the text and early manuscript evidence with some significant results but without addressing many other aspects and critical problems which still await the attention of scholarly research. Later manuscript attestations and the history of the printed Qurʾān have also been in general neglected fields of critical research.
3
ABU-HAIDAR, J. A. "WHITHER THE CRITICISM OF CLASSICAL ARABIC POETRY?" Journal of Semitic Studies XL, no. 2 (1995): 259–81. http://dx.doi.org/10.1093/jss/xl.2.259.
Full text
4
Kilpatrick, Hilary, and Roger Allen. "Modern Arabic Literature (A Library of Literary Criticism)." Die Welt des Islams 29, no. 1/4 (1989): 217. http://dx.doi.org/10.2307/1571022.
Full text
5
Zaki, Vevian. "The “Egyptian Vulgate” in Europe: An Investigation into the Version that Shaped European Scholarship on the Arabic Bible." Collectanea Christiana Orientalia 18 (July 21, 2021): 237–59. http://dx.doi.org/10.21071/cco.v18i0.1198.
Full textAbstract:
This paper explores part of the history of those Arabic Bible manuscripts that traveled to Europe in the early modern period, focusing on Arabic manuscripts of the Pauline Epistles. These manuscripts played an important role in European scholarship about the Arabic Bible, Arabic teaching and learning in Europe, and textual criticism. When one looks at early European scholarship on the Pauline Epistles in Arabic in the 16th and 17th centuries, it is very noticeable that, by and large, it restricted itself to an examination of a single version. In this paper, I reconstruct the history of the three earliest manuscripts of this version to be studied in European scholarship: MS Vatican, Biblioteca Apostolica Vaticana, Ar. 23; MS Leiden, Universitaire Bibliotheken Leiden, Or. 217; and MS Leiden, Universitaire Bibliotheken Leiden, Acad. 2. By tracing the history, I analyze the impact of this version, and it becomes clear how this version became, for a while, a standard version, what we might call the “Vulgate” of the Arabic Bible in Europe.
6
van Bladel, Kevin. "Al-Bīrūnī on Hermetic Forgery." Gnosis: Journal of Gnostic Studies 3, no. 1 (April 4, 2018): 54–66. http://dx.doi.org/10.1163/2451859x-12340048.
Full textAbstract:
AbstractIn Central Asia in the early eleventh century, the Chorasmian scholar Abū Rayḥān al-Bīrūnī recognized that the Arabic works attributed to Hermes Trismegistus were inventions of recent centuries falsely written in the name of the ancient sage of legend. He did, however, accept the existence of a historical Hermes and even attempted to establish his chronology. This article presents al-Bīrūnī’s statements about this and contextualizes his view of the Arabic Hermetica as he derived it from Arabic chronographic sources. Al-Bīrūnī’s argument is compared with the celebrated seventeenth-century European criticism of the Greek Hermetica by Isaac Casaubon. It documents a hitherto unknown but significant event in the reception history of the Hermetica and helps to illustrate al-Bīrūnī’s attitude toward the history of science.
7
Alfaisal, Haifa S. "The Politics of Literary Value in Early Modernist Arabic Comparative Literary Criticism." Journal of Arabic Literature 50, no. 3-4 (November 11, 2019): 251–77. http://dx.doi.org/10.1163/1570064x-12341387.
Full textAbstract:
Abstract The modernist epistemic disconnect from the “medieval Islamic republic of letters,” Muhsin al-Musawi argues, is attributable both to the incursion of Enlightenment-infused European discourse and a failure to read the import of the republic’s significant cultural capital. This article explores the effects of Eurocentric incursions on transformations in literary value in two of the earliest known works of comparative Arabic literary criticism: Rūḥī al-Khālidī’s Tārīkh ʿilm al-adab ʿind al-ifranj wa-l-ʿarab wa-fiktūr hūkū (The History of the Science of Literature of the Franks, the Arabs, and Victor Hugo, 1902) and Aḥmad Ḍayf’s Muqaddimah li-dirāsat balāghat al-ʿarab (Introduction to the Study of Arab balāghah, 1921). I employ the various theoretical formulations of the decolonial school of thought, primarily Walter Mignolo’s coloniality/modernity complex, in tracing these epistemological shifts in literary value and focus on the internalization of Eurocentric critiques of Arabic literary capital. I also discuss the politics involved in such processes, presenting a decolonial perspective on these modernists’ engagement with their Arabic critical heritage.
8
Tourmuzi, Lalu Muhamad Rusdi F., and Tatik Mariyatun Tasnimah. "KRITIK SASTRA ARAB ERA SHADR ISLAM." SHAWTUL ‘ARAB 1, no. 2 (April 24, 2022): 78–86. http://dx.doi.org/10.51192/sa.v1i2.322.
Full textAbstract:
This article aims to examine the development of literary criticism in the early era of Islam. The research method used by the researcher is the library method. Researchers look for data related to the content of the study, take notes, and collect data relating to the history of the development of literary criticism in the early era of Islam. As for the results of this study, the reader can find out what is relevant regarding the definition of criticism, the development of literary criticism, the purpose of poetry, and know the influence of Islam on Arabic literature Islam. This makes the writers of the present era know the traces of Muslim writers at the beginning of the development of Islam.
9
Mills, Simon. "Edward Pococke (1604–1691), Comparative Arabic-Hebrew Philology, and the Bible." Journal of Medieval and Early Modern Studies 53, no. 1 (January 1, 2023): 117–47. http://dx.doi.org/10.1215/10829636-10189043.
Full textAbstract:
Edward Pococke is best known to historians today as one of seventeenth-century Europe's preeminent discoverers of Islam. This article explores three less familiar aspects of his work as a scholar of Arabic: his comparative approach to the “Oriental” languages; his interest in the Arabic translations of the Bible; and his study of Judaeo-Arabic biblical criticism. It argues that foregrounding these concerns—developed throughout the course of his long career as Laudian Professor of Arabic and Regius Professor of Hebrew at Oxford—enables Pococke's work to be situated in its more specific theological contexts. In this way, it seeks to look beyond attempts to position Pococke at the origins of a disciplinary history of modern “Arabic studies,” and to understand instead how his scholarship was intertwined with early modern theological disputes—most of all, the debate about the status of the Masoretic text of the Hebrew Bible.
10
BENMAMA, Halima. "THE HISTORY OF RHETORIC: ARABIC RHETORIC ITS CONCEPT‚ ORIGINS‚ SECTIONS‚ AND OBJECTIVES OF ITS TEACHING( DIDACTIC RHETORIC ACTIVITY IN THE SECONDARY PHASE)." RIMAK International Journal of Humanities and Social Sciences 03, no. 05 (June 1, 2021): 166–77. http://dx.doi.org/10.47832/2717-8293.5-3.17.
Full textAbstract:
The importance of literature in its two parts - poetry and prose - lies in the theoretical and applied studies that the sciences of the Arabic language (grammar, morphology, criticism, presentations, rhetoric ...) seek to achieve, as the latter tries to identify the linguistic aspects that help to control the language and show its beauty. It also trains the tongue in the correct use and enjoyment of it. The science of rhetoric is a branch of the sciences of the Arabic language, as it is concerned with controlling the language in terms of methods in its various forms, and by it we distinguish good speech from its corrupt, as we understand the truth and the face of the metaphor in it, we will devote the conversation in this research paper on the history of rhetoric: Arabic rhetoric its concept, origin, divisions and objectives Taught.
11
Selim, Samah. "Toward a New Literary History." International Journal of Middle East Studies 43, no. 4 (November 2011): 734–36. http://dx.doi.org/10.1017/s0020743811000973.
Full textAbstract:
The past twenty years witnessed a dramatic transformation in Arabic literature studies in the United States. In the early 1990s, the field was still almost exclusively a satellite of area studies and largely bound by Orientalist historical and epistemological paradigms. Graduate students—even those wishing to focus entirely on modern literature—were trained to competence in the entire span of the Arabic literary tradition starting with pre-Islamic times, and secondary research languages were still rooted in the philological tradition of classical scholarship. The standard requirement was German, with Spanish as a distant second for those interested in Andalusia, but rarely French, say, or Italian or Russian. Other Middle Eastern languages were mainly conceived as primary-text languages rather than research languages. Philology, traditional literary history, and New Criticism formed the methodological boundaries of research. “Theory”—even when it purported to speak of the world outside Europe—was something that was generated by departments of English and comparative literature on the other side of campus, and crossings were rare and complicated in both the disciplinary and the institutional sense. Of course, one branch of “theory”—postcolonial studies—made its way into area studies much faster than the more eclectic offshoots of continental philosophy, for obvious reasons. From nationalism studies to subaltern studies, from Benedict Anderson to Gayatri Spivak, the wave of postcolonial critical theory that swept through U.S. academia in the 1980s and 1990s sparked an uprising in area studies at large and particularly in the literature disciplines. One of the first casualties of this uprising was the old historical paradigm itself: narratives of rise and fall, golden ages, and ages of decadence. Slowly but surely, scholars began to question the entire epistemological edifice through which Arabic literary history had been constructed by Orientalism. It was through the postcolonial theory of the 1980s that Arabic literature came to a broader rapprochement with poststructuralism: Foucault, Derrida, Ricoeur, Jameson, and White, to name a few of the major thinkers who began to transform the field in the late 1990s.
12
Rofik, Rofik. "NILAI PEMBELAJARAN SEJARAH KEBUDAYAAN ISLAM DALAM KURIKULUM MADRASAH." Jurnal Pendidikan Agama Islam 12, no. 1 (June 2, 2015): 15–30. http://dx.doi.org/10.14421/jpai.2015.121-02.
Full textAbstract:
One criticism to Learning of Islamic Culture History (SKI) in Madrasah / School is memorization (rote) stigma. This criticism is quite reasonable, because in practical terms Islam Cultural History as a subject is often taught in informative or just in rote. One fact is reflected in the allotment of instructional time in the curriculum of 1994, for example, only one lesson hour. Medium scope and sequence of material is very wide and deep. This article aims to eliminate the stigma by finding Learning Value of Cultural History of Islam in the grand design SKI Content Standards in the madrasa curriculum of 1994, 2004, 2006, 2008 (specially PAI and Arabic Madrasa) and 2013. In order to be found on the basis of their human values, namely Islam, as a religion, then traced to the values of Islam to the Islamic Cultural History Value and finally to the Value of Learning History Islamic Cultural embodied in four categories, namely material value, formal value, functional value, and essential values.
13
Taufiq Ahmad Dardiri, Moh Wakhid Hidayat, Sangidu, Fadlil Munawwar Manshur,. "PETA KAJIAN ATAS NOVEL SEJARAH ISLAM KARYA JURJĪ ZAIDĀN." Jurnal CMES 12, no. 1 (October 9, 2019): 4. http://dx.doi.org/10.20961/cmes.12.1.34867.
Full textAbstract:
The novel of Islamic history by Jurjī Zaidān is one of the works of Modern Arabic literature which appeared at the end of the 19th century. Since it was first published, as a serial story in al-Hilal magazine, this novel has been read and has received a great response. Zaidān composed 22 titles of novels from 1891 to 1914. After Zaidān's death in 1914, his novels were still read by the public, reprinted, and even translated in various languages in the world. Zaidān’s Islamic historical novels still exist, both within the scope of modern Arabic literature and in Arabic thought, with many studies to date. Research on this novel is reviewed and analyzed to reveal the diversity of perspectives to be mapped. Found nine perspectives in the study of Islamic historical novels; the perspective of the development of Arabic novel genres, the perspective of authorship and pioneering in Arabic novel genre, the perspective of the popularization of Arab-Islamic history, critical perspectives of Islamic historical facts, intrinsic literary criticism perspective, narrative structure perspective, feminist perspective, perspective modern Arab identity, and Arab nationalism perspective. The mapping of studies become the positioning of further Islamic historical novel studies, and at the same time can be a model of study for the analysis of other historical novels that develop in Arabic literature or other national literature.
14
Naaman, Erez. "Collaborative Composition of Classical Arabic Poetry." Arabica 65, no. 1-2 (February 27, 2018): 163–206. http://dx.doi.org/10.1163/15700585-12341476.
Full textAbstract:
Abstract Evidence of collaborative composition of poetry goes back to the earliest documented phases in the history of Arabic literature. Already during pre-Islamic times, poets like Imruʾ al-Qays used to challenge others to complete their impromptu verse and create poetry collaboratively with them. This practice—commonly called iǧāza or tamlīṭ and essentially different from the better known poetic dueling of the naqāʾiḍ (flytings)—has shown remarkable stability and adherence to its form and dynamics in the pre-modern Arabophone world. In this article, I will discuss evidence of collaborative poetry from pre-Islamic times to the early seventh/thirteenth century, in order to present a picture of the typical situations in which it was practiced, its functions, its composition process, and formal aspects. Although usually not producing poetic masterpieces, this practice has the merit of revealing much about the processes of composing classical Arabic poetry in general. In this respect, its study and critical assessment are highly important, given the fact that medieval Arabic literary criticism does not always reflect praxis or focus on the actual practicalities of composing poetry. This practice and the contextualized way in which it was preserved allow us to see vividly the inextricable link between poetic form and the conditions in which poetry was created. It likewise sheds light on the intricate ways in which poets resisted, influenced, and manipulated others by poetic means. Based on the obvious fact that collaborative composition is imbued with the spirit of play, I offer at the end of the article criticism of Johan Huizinga’s famous play concept and his (much less famous) views of early Arabic culture and poetry in light of the evidence I studied.
15
Mallah, Mohammed. "Aesthetics of the musical and rhythmic sense and its relation to Arabic poetry." Dirasat: Human and Social Sciences 49, no. 2 (August 2, 2022): 238–48. http://dx.doi.org/10.35516/hum.v49i2.1787.
Full textAbstract:
Music and poetry played an important role in life and created its own space. Also, they crystallized more clearly and their role have became more effective with the evolution of human civilizations. From Greeks Era to this time, the relationship between them has become coherent and continuous and it's not limited to celebrations, anniversaries, feasts or rituals, but rather took their place on stage and contributed in building and developing society. The Arabic language sciences student cannot separate sounds, performances, prose, grammar, rhetoric, not even morphology , literature or criticism, as they are coherent elements and cannot be separated, and all of them seek an important purpose, which is to understand the Holy Qur'an and the noble Prophetic hadiths in addition to Arabic poetry. The researcher believes that there is a relationship between rhythm in music and rhythm in Arabic language (the science of performances) in Arabic poetry. The study summarizes the rhythmic and musical sense in Arabic language and the relationship between them, since they represent one unit in the history and course of modern Arab culture.
16
Mehl, Scott. "Early Twentieth-Century Terms for New Verse Forms (‘free verse’ and others) in Japanese and Arabic." Studia Metrica et Poetica 2, no. 1 (July 7, 2015): 81–106. http://dx.doi.org/10.12697/smp.2015.2.1.04.
Full textAbstract:
In the first half of the twentieth century, when Japanese and Arabic poets began writing free-verse poetry, many terms were proposed as labels for the new form. In addition to the calques on “free verse,” neologisms were created to name the new poetry. What is striking is that, in these two quite different literary spheres, a number of the proposed neologisms were the same: for example, in both Japanese and Arabic the terms prose poetry, modern poetry, and colloquial poetry were proposed (among others) as alternatives to the label free poetry. This essay provides an annotated list of the neologisms in Japanese and Arabic, with a list of English terms for comparison; and by referring to the contemporary Japanese and Arabic criticism on the topic of poetic innovation, this essay attempts to explain the similarity between the Japanese and Arabic neologisms. In short, the Japanese and Arabophone arguments in favour of adapting the free-verse form were based on similar premises regarding modernity, freedom, and a vision of literary history that was rooted in an evolutionary theory of genre development.
17
Saliba, George. "Al-Qushjī's Reform of the Ptolemaic Model for Mercury." Arabic Sciences and Philosophy 3, no. 2 (September 1993): 161–203. http://dx.doi.org/10.1017/s0957423900001776.
Full textAbstract:
In this article the author analyzes a fifteenth-century Arabic reform of the Ptolemaic model for Mercury. The author of the reform was the Central Asian – Ottoman astronomer ‘Alā” al-Dīn al-Qushjī (d. 1474 A.D.) who, in his youth, had been instructed in the mathematical sciences by none other than the famous Central Asian monarch Ulugh Beg (1394–1449). Although the astronomers of Ulugh Beg's circle are known to have produced extensive astronomical Persian tables, no one other than Qushjī has been yet identified to have produced a theoretical text devoted to the criticism, let alone the reform, of the Ptolemaic mathematical planetary models. The present article on Qushji's reform of the Ptolemaic model for Mercury includes a critical first edition of Qushji's Arabic text, an English translation, and a historical and technical commentary.
18
Gilliot, Claude, and Roger Allen. "The Arabic Literary Heritage. The Development of Its Genres and Criticism." Studia Islamica, no. 90 (2000): 190. http://dx.doi.org/10.2307/1596179.
Full text
19
Kachouh, Hikmat. "Sinai Ar. N.F. Parchment 8 and 28: Its Contribution to Textual Criticism of the Gospel of Luke." Novum Testamentum 50, no. 1 (2008): 28–57. http://dx.doi.org/10.1163/156853607x229448.
Full textAbstract:
AbstractThis article examines the text of an Arabic Gospel manuscript from the “New Finds” at St. Catherine's Monastery, Sinai. It provides a general description of the codex, and then studies two hundred and thirty readings in Saint Luke's Gospel. These readings differ from the Majority Text and agree with some of the earliest Greek witnesses as well as ancient versions. The contribution of this manuscript is shown to be considerable, and a warning against minimizing the textual value of the Arabic versions.
20
den Heijer, Johannes. "The Martyrdom of Bifām Ibn Baqūra al-Ṣawwāf by Mawhūb ibn Manṣūr ibn Mufarrij and Its Fatimid Background." Medieval Encounters 21, no. 4-5 (December 1, 2015): 452–84. http://dx.doi.org/10.1163/15700674-12342206.
Full textAbstract:
This paper discusses the primary Copto-Arabic literary source for the history of Fatimid Egypt, and indeed, for much of the history of Egypt in general: known as the History of the Patriarchs of Alexandria, it was compiled in Arabic in the late eleventh century ce on the basis of earlier, mostly Coptic sources, by the Alexandrian notable Mawhūb ibn Manṣūr ibn Mufarrij, who added original Arabic materials of his own. Later continuations were added by others, from late Fatimid times up to the twentieth century. The first part of the paper is an outline of the textual history of the History of the Patriarchs of Alexandria, its existing editions and their shortcomings, and the new critical edition that is now being prepared. This part also discusses the fundamentals of a meticulous method of textual criticism, close reading, and contextualization which should help to elucidate numerous problems of historic interpretation. In the subsequent sections of the paper, this same method is applied to a short text sample with an aim of, wherever possible, reconstructing Mawhūb’s original Arabic text, but also with the objective of illustrating how this late eleventh-century text may have been read by later generations. Finally, the freshly coined concept of “internal intertextuality” is employed to point to parallels with episodes that occur in the earlier parts of the Arabic History of the Patriarchs of Alexandria, based on older Coptic sources. At the level of content, several new historical interpretations and corrections to older interpretations are offered. The text sample in question concerns the martyrdom of a young Copt, Bifām ibn Baqūra al-Ṣawwāf, during the imamate-caliphate of al-Mustanṣir Billāh (427/1036–487/1094). Throughout the paper, it is argued that narratives such as this, together with accounts of events belonging to the early Islamic period or even to pre-Islamic (Roman, Byzantine) history, are to be seen as emanating from the specific socio-cultural environment of the Coptic urban elite of the mid-Fatimid period.
21
Maryam, Sitti. "Historisitas Aliran Neo-Klasik Dalam Kesusastraan Arab." Al-Irfan : Journal of Arabic Literature and Islamic Studies 2, no. 1 (March 30, 2019): 121–41. http://dx.doi.org/10.36835/al-irfan.v2i1.3388.
Full textAbstract:
Arabic literature has undergone such a long journey from the time of the beginning of the time of Jahili, the period of Islam, the period of Muawiyah service, Abasiah, the Ottoman dynasty, and the modern period until now. In each period of this development, Arabic literature experienced innovations that differentiated it from other periods. In the modern phase in particular, it turns out that Arabic literature has a variety of literary schools that have appeared alternately, both because of the motivation of criticism of the literary models that emerged before and because of refining other streams that emerged in the same period of time.
The emergence of this neoclassical school was initially a reaction to Napoleon's arrival in Egypt in 1798, which marked the entry of French culture into the Arab world. This school also maintains strong Arabic poetry rules, for example the necessity to use wazan, qāfiyah, the number of words is very large, the uslūb is very strong, the themes still follow the previous period, such as madah, ritsa (lamentations), ghazal, fakhr, and the movement from one topic to another in one qasidah (ode)
Problems raised in this study include: 1. What is the history of Arabic literature? 2. What are the factors that arouse Arabic literature? 3. Who are the pioneers of the neoclassical school? The results in this study are: 1. The history of Arabic literature has experienced such a long journey from the period beginning at the time of Jahili, the period of Islam, the period of Muawiyah's service, Abasiah, the Ottoman dynasty, and the modern period until now. During the Abbasid period there was a period of emotion in Arabic literature, and suffered a setback during the Ottoman period until the beginning of this phase since the reign of Muhammad Ali in Egypt after colonialization Francis ended in 1801. 2. The factors include: Al-Madaris (School -school), Al-Mathba'ah (Printing), Ash-Shuhuf / Al-Jaro'id (Newspaper), and Tarjamah.3. One of the pioneers of the neoclassical school of Arabic poetry or commonly called al-Muhāfizun is Mahmud Sami al Barudi
Keywords: arabic literary history, factors, flow, neo classical figure
22
Jahantab, Zakira. "Poetic Structure and Arts of Prose in Modern Arabic Literature." Al Hikmah International Journal of Islamic Studies and Human Sciences 4, Special Issue (June 28, 2021): 208–56. http://dx.doi.org/10.46722/hkmh.4.si.21i.
Full textAbstract:
Literature is a form of expression of human feelings and emotions, and it is one of the methods that a person uses to express thoughts and present his ideas with a space that he creates for himself from words, and literature is known in every language of the earth as the set of texts written by writers and poets around the world in the language, and the arts of literature differ in all languages; Some writers express his thoughts and feelings in poetry, and some express it in prose, and prose has types as well, and this diversity of art is based on the tools and on his own literary tendencies that each writer possesses, and literature in the modern era in the Arab world has taken a new turn with the recognization of new Arab literary arts to literature, these arts were not known before or prevalent among Arab writers. Theatrical prose and poetic art recognized for the first time in the entire history of Arab literature. The Studies of Criticism have developed in the modern era and critics discovered other worlds in the Arabic literary text and monitored the developments of the literary text through the ages and explained the linguistic and semantic lexicon in every literary text. These studies have given criticism additional areas and new critical theories that were not known and circulated in previous literary eras, and this article will highlight on literature in the modern era with its various arts.
23
Stewart, Devin. "Classical Arabic Biography." American Journal of Islam and Society 19, no. 1 (January 1, 2002): 132–35. http://dx.doi.org/10.35632/ajis.v19i1.1960.
Full textAbstract:
This outstanding study discusses the origins, development, and function ofpre-modern Arabic biography through an examination of the biographiesof four figures of the late second and early third Islamic centuries whoselife stories have been contested in interesting ways: the Abbasid caliph alMa'mun (r. 198-218 AH/813-833 AC). [Chapter 2]; the Shi'ite imam · Alial-Rid a ( d. 203 AH/818 AC) [Chapter 3, and an appendix on the circumstancesof his death]; the renowned scholar of Hadith, Ahmad ibn Hanbal(d. 241 AH/855 AC).[Chapter 4]; and the ascetic Bishr al-Hafi (d.227 AHi842 A C). [Chapter 5]. These figures were chosen because they lived duringthe same period and their careers intertwined and overlapped, thus bringingto the fore the contests over religious authority between the societalgroups they represented. Although the caliph al-Ma'mun is famous forhaving appointed 'Ali al-Rida, his heir apparent, a move which has puzzledmany historians, since he is also accused of murdering the Shi'iteimam.Ahmad ibn Hanbal's fame rests on his resistance to the Abbasid/Mu· tazili Inquisition which al-Ma'mun inaugurated: despite imprisonmentand flogging, he upheld the opinion that the Qur'an is eternal and not created.Bishr al-Hafi, the famous barefoot ascetic, was trained as a Hadithspecialist in his youth but gave it up for what he saw as a more moral life.The association of Bishr al-Hafi with lbn Hanbal, equally renowned for hisreligious scrupulousness, provides fertile ground for comments on the relativemerits of the groups and religious approaches that they represent.Chapter 1, "The Development of the Genre," addressing the history ofthe biographical genre, argues, following Tarif Khalidi and against the traditionallyaccepted view, that biography did not originate as a by-productof the Hadith scholars' obsession with isnad criticism. Rather, it originatedin the work of akhbaris or "collectors of reports," in essence the first historiansof the Islamic period, who drew on pre-Islamic oral models, combininggenealogies and name-lists with narrative material. Biographies, inCooperson's view, are fundamentally intertextual: the reader naturally comparesthe accounts in one biography with alternative versions presented inother texts. Each serves to mold and comment on the interpretation of ...
24
Harlow, Barbara. "WHENCE? WHITHER? THE MODERN ARABIC LITERARY NARRATIVE: SOME HAZARDED SPECULATIONS." International Journal of Middle East Studies 46, no. 1 (February 2014): 175–84. http://dx.doi.org/10.1017/s0020743813001384.
Full textAbstract:
Postwar Lebanon, Sufism, imperial translations, Hamlet, trials and atlases, city streets, literary cafés, and Tahrir Square: disorienting as these various themes might appear to be, they nonetheless entitle eight recent inquiries into contemporary—and precedent—directions of literary critical studies of the modern Arabic novel and their calculated revisions of, perhaps, another Arabic literary historical narrative that necessarily engages multigenre, comparative literary–historical investigations. Each of the works under review here was published between 2010 and 2013, with just one specifically, and that ex post facto, addressing the momentous events in Cairo's Tahrir Square in the early months of 2011. In other words, these works might well have already anticipated a more than seasonal, some would even argue historic, “Arab spring,” and at least several of the works’ authors found it necessary to append an epilogue to their in-production text, or otherwise slightly, subtly, revise at the last minute their presumptive chronologies and the contested trajectories of modern Arabic literature that attend them. From the classically proverbial “tradition versus modernity” discussions through their historicist implications for the cultural production of new media and alternative public spheres, each of these studies seeks, in its own way/s, to instantiate Arabic literature—and Arabic literary criticism—within and against its respected precursors. But where will that self-same literature, and its current critical mediations, eventually wind up, whether globally, nationally, or historically?
25
Saefudin, Ahmad, Ahmad Rafiq, and Marhumah Marhumah. "The Anatomy of Ingrid Mattson’s Interpretation of the Qur’an: History, Authority, and Translation Problems." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 1 (April 30, 2021): 79. http://dx.doi.org/10.29240/alquds.v5i1.2300.
Full textAbstract:
Many contemporary thinkers have introduced various theories in Quranic studies. For example, Fazlur Rahman with double movement theory, Gadamer through a fusion of the horizon, and Abdullah Saeed with contextual interpretation. Meanwhile, Ingrid Mattson’s thoughts on the interpretation of the Koran have not been widely studied by scholars. Mattson has placed the historical context, the personal context of the reader, and the context of the reader's understanding as an integral part of the theory of interpretation. This article wishes to dissect the anatomy of Mattson's interpretation of the Koran. With the historical textual criticism approach popularized by Muhammad Mustafá Azami, this study concludes that apart from historical aspects, the interpretation of the Koran is also strongly influenced by the authority of the rulers at that time, individual charisma (ulama), and the consensus of religious experts. The reduction of God’s message is also very vulnerable to the rampant action of translating the Koran from Arabic into ajam (non-Arabic) language. These three aspects are the constructs of Mattson's thought in his hermeneutical study. Therefore, it is hoped that this academic discourse will add to the style of thinking of scholars in the field of Qur'an studies, which previously have colored contemporary exegesis studies.
26
ROBINSON, CHASE F. "The conquest of Khu¯zista¯n: a historiographical reassessment." Bulletin of the School of Oriental and African Studies 67, no. 1 (February 2004): 14–39. http://dx.doi.org/10.1017/s0041977x04000023.
Full textAbstract:
The ‘appendix’ to a mid- to late seventh-century East Syriac history includes a detailed account of the conquest of Khu¯zista¯n by Muslim armies between c. 635 and 642. This article translates this section of the ‘appendix’ (along with another dealing with the conquest of Egypt), subjects it to detailed analysis and criticism, and compares it with Arabic accounts of the conquest of Khu¯zista¯n that survive in the much later historical and legal traditions. The results of this exercise—using an early and local source to control the Islamic tradition—is in some measure mixed, but some striking agreement suggests that the transmission of conquest history in early Islam was not as discontinuous as has been previously argued.
27
Zuhaidi, Nurshuhadah, and Hakim Zainal. "Sejarah Perkembangan Tatabahasa Arab di Dunia Barat oleh Orientalis Pada Kurun 16M-19M." ‘Abqari Journal 25, no. 1 (September 27, 2021): 63–79. http://dx.doi.org/10.33102/abqari.vol24no2.361.
Full textAbstract:
Abstract
The clash of Islamic civilization and the Western world has led to the transfer of Islamic sciences by Western orientalists. The sciences have been translated by orientalists into various languages such as Spanish, Latin, Italian and German. Among the sciences that have been translated is the knowledge of Arabic grammar. This knowledge of Arabic grammar is not only translated but also processed and adapted to the society in the Western world by seven orientalists of Arabic grammar. Accordingly, this writing aims to describe the history of the development of Arabic grammar in the Western world by seven orientalists in the period 16M-19M. The methodology of this study is qualitative which focuses on the framework of historical research methodology that is through the process of heuristics, criticism, interpretation and synthesis of sources. The results of the study found that the emergence of the discipline of Arabic grammar in the West began in the 16th century and was developed by seven orientalists in stages through their work.
Keywords: History of Arabic grammar, orientalists, Arabic grammarians, nahw al-cArabiy.
Abstrak
Pertembungan tamadun Islam dan dunia Barat telah membawa kepada perpindahan ilmu-ilmu Islam oleh orientalis. Ilmu-ilmu telah diterjemahkan oleh orientalis ke dalam pelbagai bahasa seperti Sepanyol, Latin, Itali dan Jerman. Antara ilmu-ilmu yang telah diterjemahkan ialah ilmu tatabahasa Arab. Ilmu tatabahasa Arab ini bukan hanya diterjemahkan malah turut diolah dan disesuaikan dengan masyarakat di dunia Barat oleh tujuh orang orientalis tatabahasa Arab. Sehubungan itu, penulisan ini bertujuan untuk menghuraikan sejarah perkembangan tatabahasa Arab di dunia Barat oleh tujuh orang orientalis pada kurun 16M-19M. Metodologi kajian ini bercirikan kualitatif yang berfokus kepada kerangka metodologi penyelidikan sejarah iaitu melalui proses heuristik, kritik, tafsiran dan sintesis sumber. Hasil kajian mendapati bahawa kemunculan disiplin ilmu tatabahasa Arab di Barat telah bermula pada kurun ke-16M dan dikembangkan oleh tujuh orang orientalis secara berperingkat menerusi karya mereka.
Kata kunci: sejarah tatabahasa Arab, orientalis, sarjana tatabahasa Arab, nahw al-cArabiy
28
Khairiyanto, Khairiyanto. "PROYEK “KRITIK” ABED AL-JABIRI DAN IMPLIKASINYA PADA NALAR KEISLAMAN." Refleksi: Jurnal Filsafat dan Pemikiran Islam 19, no. 1 (June 5, 2020): 19. http://dx.doi.org/10.14421/ref.2019.1901-02.
Full textAbstract:
Critical studies in an academic study are the most important aspects that are ‘necessary’ and ‘required’ to be carried out. The existence of this critical study aims to provide a broad view on a scientific study. The aim is that the study will continue and be developed again. The hope is that there will be a contribution to a civilization of human history. Patterns of excellence and distinctiveness, as a form that knowledge is not entirely final. Abed Al-Jabiri - hereinafter written by Al-Jabiri “through his critical study, tries to offer a concept to the Arabic- Islamic reasoning style. The epistemology of Arabic-Islamic reasoning that has not yet been ‘moved on’ from longstanding history. Al-Jabiri’s criticism of the stagnation of Arab-Islamic reasoning occurs because they have not been able to get out of the ‘lullabies’ of past progress. In addition, he provided a solution so that the Arab community could get out of the chaos that befell it. Through the epistemological framework of “Burhani, Bayani, and Irfani”, he invited the Arab community - we Muslims - to not merely worship the past which was considered complete.
29
van Gelder, Geert Jan, and Mansour Ajami. "The Alchemy of Glory: The Dialectic of Truthfulness and Untruthfulness in Medieval Arabic Literary Criticism." Die Welt des Islams 31, no. 2 (1991): 256. http://dx.doi.org/10.2307/1570584.
Full text
30
Shekhmagomedov, Magomed G. "“FALSE SHEIKH” CRITIQUE IN DAGESTAN IN THE END OF THE 19TH – EARLY 20TH CENTURIES (ON THE EXAMPLE OF THE WORK OF HASAN-HILMI AL-KAKHI “DURRA AL-BAYDA’ FI RADDI-L-BADA’ WA-L-AHWA”)." History, Archeology and Ethnography of the Caucasus 17, no. 3 (October 19, 2021): 558–67. http://dx.doi.org/10.32653/ch173558-567.
Full textAbstract:
Based on a brief source analysis of an Arabic-language work of a prominent Dagestan Sufi sheikh Hasan-Hilmi al-Kakhi “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” (A shining pearl for the refutation of innovations and whims), the article reveals the essence of an inter-Sufi dispute between the followers of different Sufi brotherhoods, which took place in Dagestan at the end of the 19th – early 20th centuries. This dispute was expressed in mutual criticism and accusations of some Sufi figures of being “false sheikhs”. The polemics were mainly initiated by the representatives of the Mahmudiyya branch of the Naqshbandi brotherhood; their opponents were the representatives of the Khalidiyya branch, which at that time amounted to the largest number of followers. One of the most active participants in the inter-Sufi polemics was the Naqshbandi sheikh Hasan-Hilmi al-Kakhi. In his work “Durra al-bayda’ fi raddi-l-bada’ wa-l-ahwa” al-Kakhi strongly criticizes some Dagestani Sufis, who, in his opinion, illegally engage in mentoring activity without the appropriate investiture, and thereby discredit the Sufi teaching. In the same work, al-Kakhi first attempted to classify the “Dagestani false sheikhs.” He devoted several more of his later works to this issue, in which he generalized and supplemented his ideas, while his positions on some issues and the rhetoric itself changed greatly. Al-Kakhi’s criticism provoked a backlash from his opponents. This problem was also reflected in the Arabic-language polemical works of other Dagestan Sufi contemporaries. The study of this issue is an important part in revealing the history of the spread and development of Sufism in Dagestan.
31
van Gelder, Geert Jan, and Mansour Ajami. "The Neckveins of Winter: The Controversy over Natural and Artificial Poetry in Medieval Arabic Literary Criticism." Die Welt des Islams 26, no. 1/4 (1986): 172. http://dx.doi.org/10.2307/1570768.
Full text
32
Sparks, Matthew Ryan. "‘The Fire Does Not Disturb Us’." Anthropology of the Middle East 16, no. 2 (December 1, 2021): 91–109. http://dx.doi.org/10.3167/ame.2021.160205.
Full textAbstract:
Abstract This article examines the contemporary qaṣīda poetry of South Sinai Muzīna Bedouin women from an anthropological perspective, drawing primarily upon a history of emotions framework, as well as Bedouin ethnographic studies and Arabic literary criticism. The article argues that the composition and vocalisation of qaṣīda poetry in South Sinai is more than a performative art; it is a means of ‘navigating’ one's emotions as a woman in a patriarchal society where emotional expression for both men and women is deemed inappropriate. In the poetry of Nādiyyah and Umm ‘Īd, we gain insight into the subjective lived experience of Bedouin women in South Sinai, as they attempt to poetically express their desire, elation, grief and passion, while simultaneously demonstrating their ability to ‘control’ their emotional states.
33
Nazar, Shabana. "https://habibiaislamicus.com/index.php/hirj/article/view/254." Habibia Islamicus 5, no. 4 (December 30, 2021): 47–62. http://dx.doi.org/10.47720/hi.2021.0504a05.
Full textAbstract:
Amin al-Rihani is the founding father of Arabic-American Literature. He was a pioneer of American Literature, because he was the first Arab to write in English in many fields of literature. Amin Al-Rihani had a natural talent for eloquent speaking. This young man was swept away by theater fever in the year 1895. Amin Al-Rihani was significantly involved in his literary life and also continued to follow up on political posts, that is, in the literary field. He continued writing and directing work in both Arabic and English. He is a major Person of Arab nationalism in intellectual development. In his writings on national issues, he stressed the importance of secular education and the secular state, and pointed out that there should not be a minority or a majority, but rather that all of them must be equal citizens. Likewise, Al-Rihani gave the highest priority to awakening the national feeling of normal unity among the masses, and tried to make it an obligation for the rulers to follow this approach. He also produced many books in the Arabic language, and delivered many speeches in Lebanon, in every Arab world, on the eastern and western coasts of the United States, and also in Canada, ranging on the subject of social reform to Arab. Thus, this paper is the depiction of Amin Al-Rihani’s Life History, His Literary services and enlightens her views on Arabic Literature in order to easily and clearly understands her direction in life, and the impact of her culture on literature and criticism for the facilitation of upcoming researchers. His works of Literature were revolutionary
34
Jahantab, Zakira. "Poetic Structure and Arts of Prose in Modern Arabic Literature." AL-HIKMAH: INTERNATIONAL JOURNAL OF ISLAMIC STUDIES AND HUMAN SCIENCES 4 (June 28, 2021): 208–56. http://dx.doi.org/10.46722/hikmah.v4i.133.
Full textAbstract:
الأدب هو شكلٌ من أشكال التعبير عن مشاعر الإنسان وعواطفه، وهو أسلوبٌ من الأساليب التي يستخدمُها الإنسان لإفراغ هواجسِه وخواطره وعرض أفكاره بمساحة يخلقُها لنفسه من الحروف، ويُعرَفُ الأدب في كلِّ لغة من لغات الأرض بأنّه مجموعة النصوص التي كتبها الأدباء والشعراء حول العالم بهذه اللغة، وتختلف فنون الأدب في كلِّ اللغات؛ فمن الأدباء من يعبّر عن أفكاره ومشاعره شِعرًا، ومنهم من يعبّر عن ذلك نثرًا، وللنثر أنواعٌ أيضًا، وهذا التنوّع في هذه الفنون قائمٌ على الأدوات التي يمتلكها كلُّ كاتب، وعلى الميول الأدبيّة الخاصّة به، كما اتخذ الأدب في العصر الحديث في العالم العربي منحى جديدًا بدخول مجموعة من الفنون الأدبية العربية الجديدة على الأدب، لم تكن هذه الفنون معروفة من قبل أو سائدة عند الأدباء العرب، دخل الفنّ المسرحي النثري والشعري لأول مرة في تاريخ الأدب العربي كلِّه، فقد تطورت الدراسات النقدية في العصر الحديث و اكتشف النقاد عوالمَ أخرى في النص الأدبي العربي ورصدوا تطورات النص الأدبي عبر العصور، وفصَّلوا في المعجم اللغوي والدلالي في كلِّ نص أدبي، فمنحوا النقد مساحات إضافية ونظريّات نقدية جديدة لم تكن معروفة ومتداولة في عصور الأدب السابقة، وهذا المقال سيسلِّط الضوء على الأدب في العصر الحديث بفنونِه المختلفة.
الكلمات المفاتيح: الأدب، العصر الحديث، مشاعر، نثرًا، الفنّ الشعري، ونظريّات نقدية.
Abstract
Literature is a form of expression of human feelings and emotions, and it is one of the methods that a person uses to express thoughts and present his ideas with a space that he creates for himself from words, and literature is known in every language of the earth as the set of texts written by writers and poets around the world in the language, and the arts of literature differ in all languages; Some writers express his thoughts and feelings in poetry, and some express it in prose, and prose has types as well, and this diversity of art is based on the tools and on his own literary tendencies that each writer possesses, and literature in the modern era in the Arab world has taken a new turn with the recognization of new Arab literary arts to literature, these arts were not known before or prevalent among Arab writers. Theatrical prose and poetic art recognized for the first time in the entire history of Arab literature. The Studies of Criticism have developed in the modern era and critics discovered other worlds in the Arabic literary text and monitored the developments of the literary text through the ages and explained the linguistic and semantic lexicon in every literary text. These studies have given criticism additional areas and new critical theories that were not known and circulated in previous literary eras, and this article will highlight on literature in the modern era with its various arts.
Keywords: Literature, modern era, emotions, prose, poetic art, critical theories.
35
Dozio, Cristina. "Video as a Canonization Channel for Contemporary Arabic Fiction." Journal of Arabic and Islamic Studies 20 (March 22, 2021): 105–24. http://dx.doi.org/10.5617/jais.8710.
Full textAbstract:
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
36
Muhammad Saeed Ahmad and Dr. Saeed Ahmad. "A Comprehensive Review of Abdul Aziz Khalid's Works." Tasdiqتصدیق۔ 3, no. 01 (December 14, 2021): 53–71. http://dx.doi.org/10.56276/tasdiq.v3i01.58.
Full textAbstract:
Abdul Aziz Khalid is one of the most renowned Pakistani poets of Urdu literature. He adorned his poetry bouquet with multiple languages such as Arabic, Persian, Turkish, Hindi, and Hebrew. He wrote almost forty books on different types of literature, especially on Naat, Ghazal, Poem, quatrains, translation, and criticism. His knowledge & vision about Islamic history and literature of different languages is above board. The names of his books are very unique and earned immense popularity particularly Farquleet, MaazMaaz, TaabTaab, Manhamanna, Lehun-e-sareer, Abu Turab, Sani lasani, Kaf e Darya, Kilk e Mouj, Kharoosh e Khum, etc. The reader can enhance his awareness about religions, love tails, historic sense, idioms, phrases, Quranic Verses, Hadith, traditions of Islamic culture & life of Prophet Muhammad (SAAW)and his companions. His poetry is a beautiful blend of classic and modernism.
37
De Libera, Alain. "D'Avicenne à Averroès, et retour. Sur les sources arabes de la théorie scolastique de l'un transcendantal." Arabic Sciences and Philosophy 4, no. 1 (March 1994): 141–79. http://dx.doi.org/10.1017/s0957423900001880.
Full textAbstract:
The scholastic doctrine of transcendentals is inherited from Arabic philosophy to a certain extent. This dependance is clearly illustrated in the construction of the problematic of the transcendental one, which is identical with being, and of the numerical one, which is not. The scholastic discussion as a whole reproduces the major themes of Avicenna's position, then of Averroes' criticism of Avicenna. This article attempts to reconstruct the complex of questions, topics, and arguments which constitute this problematic by tracing its evolution through the analysis of anonymous sophismata and of texts by Nicholas of Paris, Roger Bacon, Albert the Great, and James of Viterbo. Two stages are distinguished: the first is centered on the distinction between the transcendental and numerical one; the second, essentially German (Dietrich of Freiberg and Berthold of Moosburg), is centered on the subordination of the Aristotelian to the Platonic concept of the transcendental one. Along the way, it is shown that, with the exception of the German philosophers, the understanding of Avicenna's position is constantly filtered through Averroes' interpretation.
38
Colak, Yasar, and Serdar Sinan Gulec. "Schlomo Dov Goitein’s “Political” Symbiosis in the Secrets of Simon Ben Yohai: A Qur’anic Reappraisal for a Jewish Apocalyptic Source on the Reflecting of an Early Islamic Background." Bussecon Review of Social Sciences (2687-2285) 4, no. 1 (February 27, 2022): 01–10. http://dx.doi.org/10.36096/brss.v4i1.314.
Full textAbstract:
This paper examines the concept of symbiosis in Islamic history as developed by Schlomo Dov Goitein, the 20th-century Jewish German scholar in the area of Jewish and Arabic studies, and discusses its application to the identity sourcing of Prophet Muhammad in particular. The aim of the study is to review the historical outline briefly on the background and formation of “symbiosis” preceding and in the aftermath of Goitein’s conceptualization and context, following a qualitative research approach with an intertextual criticism to his references and discussing their possible philological aspects in his mindset. The study found that, while the Islamic historical sources presented the relations between Jews and Muslims in the Madina period of Islam as negative, in Goitein’s works, the Jewish perception of early Islamic history is positively grounded on a mid-eight century Jewish messianic-apocalyptical text, namely, The Secrets of Rabbi Simon ben Yohai as traditionally understood in Judaism for describing Ishmaelites as the savior of Jews from Christian oppression. This finding seems to be in explicit contradistinction to the concept of innovative “creative symbiosis” with subversion of historical experience.
39
Stolberg, Michael. "The Decline of Uroscopy in Early Modern Learned Medicine (1500-1650)." Early Science and Medicine 12, no. 3 (2007): 313–36. http://dx.doi.org/10.1163/157338207x205142.
Full textAbstract:
AbstractFrom the early sixteenth century, uroscopy lost much of the great appeal it had possessed among medieval physicians. Once valued as an outstanding diagnostic tool which ensured authority and fame, it became an object of massive criticism if not derision. As this paper shows, growing awareness of theoretical inconsistencies, the new medical empiricism and humanistic opposition against Arabic and medieval predecessors can explain this drastic revaluation only in part. Uroscopy, it is argued here, came to be perceived above all as a threat to the physicians' professional authority. Faced with persistent demands that they diagnose diseases primarily if not exclusively from urine, they were left with an awkward choice. They risked making fools of themselves by blatant misdiagnosis, but if they rejected the patients' demands people would deem them incapable of a task which many of their less educated competitors were perfectly happy to perform. In the end, in spite of the physicians' massive campaign against it, uroscopy remained very much alive. On the highly competitive early modern medical market patient power had once more prevailed.
40
Abu-Lughod, Lila, Fida J. Adely, and Frances S. Hasso. "OVERVIEW: ENGAGING THE ARAB HUMAN DEVELOPMENT REPORT 2005 ON WOMEN." International Journal of Middle East Studies 41, no. 1 (February 2009): 59–60. http://dx.doi.org/10.1017/s0020743808090107.
Full textAbstract:
The Arab Human Development Report 2005: Towards the Rise of Women in the Arab World (AHDR 2005), published in Arabic with English and French translations, was launched at the end of 2006. With a title carefully crafted to avoid Western development buzzwords like “empowerment” and to signal the inclusion of all women living in the region, it is the third in a series of detailed studies meant to unpack the themes of the original overview report that garnered both acclaim and criticism when it was published in 2002. The other two topical reports examine what were billed as “deficits” in knowledge and in freedom. This one tackles what the original report framed as the third major obstacle to the flourishing of the Arab world: the deficit in gender equality.
41
Teguh Adimarta, Saidina Usman, Nori Nopita Sari,. "ISLAMIZATION AND THE SOCIO-ECONOMIC HISTORY OF JAMBI MALAY." International Journal of Islamic Education, Research and Multiculturalism (IJIERM) 2, no. 2 (December 12, 2020): 80–99. http://dx.doi.org/10.47006/ijierm.v2i2.33.
Full textAbstract:
Abstract One theory of the arrival of Islam to the archipelago states that the arrival of Islam was brought by merchants. There are those who say that the merchants came from Gujarat and some who got direct opinions from Arabia. Not a few also disagree that Islam was brought to the archipelago by traders, but rather by religious scholars from Arabia. This paper is not to discuss the pros and cons of this theory, but focuses on the relationship between trade activities and Islamization in the Jambi remoted area. By using historical research methods covering heuristics, internal and external criticism, interpretation and historiography, this article argues that the process of Islamization in Jambi is similar to the processes and flows of Islamization that occurred in other regions in Sumatra.
42
Halabi, Abdel, and Ashraf Kazi. "The Influence of Quran and Islamic Financial Transactions and Banking." Arab Law Quarterly 20, no. 3 (2006): 321–31. http://dx.doi.org/10.1163/026805506778388836.
Full textAbstract:
AbstractThe Quran is the holy book of the followers of Islam, where simple solutions to the day-to-day problems of life are discussed in detail. Whatever the nationality of a Muslim, the Quran and Islamic prayers remain in a single universal language called "Arabic". Thus, uniformity has been maintained throughout the world from the days of the Prophet Mohammed, in the seventh century to the twenty-first century. Financial transactions and banking based upon Shariah are growing rapidly today. Islamic banking has been widely accepted in many countries such as Pakistan, Malaysia, Brunei, and Saudi Arabia, and are an increasing presence in Canada and Australia. Islamic banking and financial transactions are different from conventional banks, and this has led to some criticisms. After tracing the history of Islamic Banking some of these criticisms are discussed. While Islamic Banking does face some challenges, it continues to grow, and this growth reflects the desire for social, political and economic systems based on Islamic principles.
43
Niezen, R. W. "Hot Literacy in Cold Societies: A Comparative Study of the Sacred Value of Writing." Comparative Studies in Society and History 33, no. 2 (April 1991): 225–54. http://dx.doi.org/10.1017/s0010417500017023.
Full textAbstract:
The argument that the presence or absence of widespread literacy constitutes the central criterion to distinguish “savage” from “domesticated” society, presented by Goody in a number of works (1968, 1977, 1986, 1987), makes close associations between alphabetic literacy and the growth of knowledge and between restricted literacy and traditional societies. In this essay, I will challenge these associations by presenting material from medieval Europe, in which the milieu of restricted literacy is creative, and from Muslim Africa, in which widespread literacy does not lead to criticism or the revision of basic religious tenets. Second, I will deal with some of the reasons for the vitality of Islamic reform in West Africa, concerning myself principally with the impact of Western education on village society and the response of reformers through the promotion of Arabic literacy. A consideration of Western education and acculturation is vital for an understanding of scriptural reformed Islam's appeal. The latter issue will emerge from the material to be presented, but I will deal exclusively with the literacy debate for the moment.
44
Qomariah, Siti, Hasan Sazali, and Abdul Karim Batubara. "Tari Inai: Identitas Budaya Masyarakat Desa Kuala Bangka, Kabupaten Labuhanbatu Utara." Warisan: Journal of History and Cultural Heritage 2, no. 1 (June 10, 2021): 29–34. http://dx.doi.org/10.34007/warisan.v2i1.707.
Full textAbstract:
This article discusses the Inai Dance in Kuala Bangka Village, North Labuhanbatu Regency. Inai Dance is a typical dance from the North Labuhanbatu Malay community which is usually performed at wedding processions. This study uses the historical method in four writing steps, namely; heuristics, verification or criticism, interpretation, and historiography, with a cultural approach. In its history, it is not known when and who brought the Inai Dance to Kuala Bangka Village. However, according to several sources, this tradition has long been practiced by the Malay community in this village. Inai Dance is a dance that comes from the acculturation of local culture with Arabic (Islamic) culture. This dance is usually performed by three dancers who will dance this dance in turn. Inai Dance is a dance that is performed during the procession of plain flour. This dance is performed in front of the bride and groom, apart from being an entertainment for the two brides, it also pays tribute to them as a king and queen for a day.
45
Badawi, M. M. "The Near and Middle East - Roger Allen: The Arabic literary heritage: the development of its genres and criticism. xxxvii, 437 pp. Cambridge: Cambridge University Press, 1988. £60, $95." Bulletin of the School of Oriental and African Studies 62, no. 3 (October 1999): 561–63. http://dx.doi.org/10.1017/s0041977x00018735.
Full text
46
HATHAWAY, JANE. "DAVID AYALON, Eunuchs, Caliphs and Sultans: A Study of Power Relationships (Jerusalem: Magnes Press, Hebrew University, 1999). Pp. 387. $38.00 cloth." International Journal of Middle East Studies 33, no. 1 (February 2001): 115–17. http://dx.doi.org/10.1017/s0020743801211064.
Full textAbstract:
David Ayalon died in June 1998 after a scholarly career of well over half a century, during which he molded the historiography of the Mamluk sultanate, to say nothing of Mamluk studies generally. Throughout his career, he remained an unabashedly old-school empiricist, poring over Arabic narrative sources to recover the elusive realities of the Mamluk sultanate and earlier Islamic polities. His output consisted principally of lengthy, unassailably scholarly articles, each a model of painstaking source criticism and meticulous argumentation. As a result of those articles, we know the structures of the Mamluk sultanate's armies; the true nature of the Mamluk sultanate's relationship to the Mongols; the uses of banishment in the Mamluk sultanate; the place of Circassians in the sultanate; and the overall history of the mamlu¯k, or military slave, institution, to list but a few of the many key topics on which his research shed light—more often than not, the first rays of light. Surprisingly, Ayalon produced only two books before his death: L'esclavage du mamelouk (Israel Oriental Society, 1951) and Gunpowder and Firearms in the Mamluk Kingdom: A Challenge to Medieval Society (Frank Cass, 1978). Nevertheless, his English-language articles alone easily fill four Variorum reprints volumes, with many to spare.
47
Bray, Julia Ashtiany. "The Near and Middle East - Wen-Ching Ouyang: Literary criticism in medieval Arabic-Islamic culture: the making of a tradition, vi, 257 pp. Edinburgh: Edinburgh University Press, 1997. £40." Bulletin of the School of Oriental and African Studies 62, no. 1 (January 1999): 129–30. http://dx.doi.org/10.1017/s0041977x00017729.
Full text
48
Marsh, Wendell. "Reading with the colonial in the life of Shaykh Musa Kamara, a Muslim scholar-saint." Africa 90, no. 3 (May 2020): 604–24. http://dx.doi.org/10.1017/s0001972020000091.
Full textAbstract:
AbstractThe colonial-era Senegalese Muslim intellectual Shaykh Musa Kamara is best known for his over 1,700-page Arabic-language text about the history and social organization of the greater Western Sahel, Zuhūr al-basātīn fī tārīkh al-Sawādīn (Flowers in the Gardens in the History of the Blacks). Long celebrated by nationalist historiography as proof of an autochthonous historical consciousness and a spirit of tolerance, his status as a point of reference has been renewed in the contemporary context of Islamist political violence in the region. However, these receptions do not account for Kamara's own intellectual project, nor do they exhaust the possible readings of him in the present. In addition to thinking about Senegal in terms that cohere with the modern, Kamara also offers a way of thinking about the Muslim-majority West African country, and the greater Western Sahel more generally, in terms that have emerged from the historical specificity of the region. These include saintly subjectivity, notions of power irreducible to either the religious or the political, and a method of genealogical criticism. Importantly, he developed these ideas at the moment when a consensus about the place of Islam in colonial governance was being elaborated. Revisiting his body of work permits us to consider an analytical language about an African society with deep histories of Islam and an intellectual elaboration that was expressed within and sought to intervene in a colonial context.
49
Eissa, Muhammad S. "Mansour Ajami, The Alchemy of Glory: The Dialectic of Truthfulness and Untruthfulness in Medieval Arabic Literary Criticism (Washington, D.C.: Three Continents Press, 1988). Pp. 164." International Journal of Middle East Studies 26, no. 1 (February 1994): 145–47. http://dx.doi.org/10.1017/s0020743800060013.
Full text
50
Holt, Edward L. "Between “Tyranny” and “Gentleness”: The Construction of Fernando III and Christian Kings in Arabic-Islamic Sources." Medieval Encounters 28, no. 1 (June 14, 2022): 1–32. http://dx.doi.org/10.1163/15700674-12340121.
Full textAbstract:
Abstract This article examines the construction of the memory of Fernando III of Castile-León in Arabic-Islamic texts in order to explore the cross-cultural geopolitics of the western Mediterranean. It argues that historiographical attempts to define righteous authority transcended religious affiliation among military and political elites. In support of this claim, this article first provides a macro-historical survey of Arabic-Islamic texts to ascertain common sociocultural features used in describing Iberian kings. While stereotypes of Christian monarchs exist, Muslim depictions of individuals had a broad spectrum of associations. Second, the focused example of the memory of Fernando III demonstrates how Muslim authors were strategic in deciding whether to describe Christian monarchs or remain silent about them, to praise them or criticize/vilify them. Ultimately, in contrast to Western traditions of intensely scrutinizing the conquest narratives in Christian chronicles, which has led to a polarized view opposing Muslim and Christian rhetoric, the Arabic-Islamic sources depict Fernando III within the framework of the collapse of the Almohad state as one ruler among many, thus reflecting a broader sense of Maghrebi geopolitics as a larger struggle to define righteous authority.