Статті в журналах: "Beginnings of Islam"

1

Shoemaker, Stephen. "Anastasius of Sinai and the Beginnings of Islam." Journal of Orthodox Christian Studies 1, no. 2 (2018): 137–54. http://dx.doi.org/10.1353/joc.2018.0019.

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Rafiq, Tayyaba. "Christian Martyrs Under Islam." American Journal of Islam and Society 37, no. 1-2 (May 16, 2020): 152–56. http://dx.doi.org/10.35632/ajis.v37i1-2.719.

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The study of Christian martyrdom in the early Islamic world can be situated within the wider study of the Islamization of the Middle East, and by extension, Muslim-Christian relations. Similar works pertaining to thisBook Reviews 153 field are Richard Bulliet’s Conversion to Islam in the Medieval Period: An Essay in Quantitative History (1979) and Fred Donner’s Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing (1998). To read the full book review, download the PDF file on the right.

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Mkacher, Anis, and Mohamed Benabbès. "Contemporary Historiography on the Beginnings of Islam in North Africa." REVISTA DE HISTORIOGRAFÍA (RevHisto), no. 36 (December 14, 2021): 381–95. http://dx.doi.org/10.20318/revhisto.2021.6565.

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The 7th century CE was a turning point in the evolution of North Africa, with the Arab-Muslim conquest ushering in a period of decisive change. This study seeks to develop a grid for reading the contemporary historiography on this period. We begin by focusing on the origins of studies of the topic and then turn to a división between Western and Arab authors, in order to provide a sense of the geographical specificities of the extant scholarship. In doing so, we are able to see how the Arab conquest and the arrival of Islam in the region have been represented, and then observe the gradual development of the scholarship on this period into a fully-fledged field of historical studies.

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Bennett, Clinton. "Henry Stubbe and the Beginnings of Islam: The Originall & Progress of Mahometanism." Islam and Christian–Muslim Relations 26, no. 3 (March 6, 2015): 397–99. http://dx.doi.org/10.1080/09596410.2015.1009243.

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Amir-Moezzi, Mohammad-Ali. "Muḥammad the Paraclete and ʿAlī the Messiah: New Remarks on the Origins of Islam and of Shiʿite Imamology". Der Islam 95, № 1 (22 березня 2018): 30–64. http://dx.doi.org/10.1515/islam-2018-0002.

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Abstract: For all those interested in the religious history of the Near and Middle East during Late Antiquity, the advent of Muḥammad in Arabia and the beginnings of Islam are exciting fields of research. The present study tries to put these subjects into perspective within the broad historical and spiritual context of the 6th and 7th centuries. It is based on a sort of syllogism: Muḥammad and his message belong to Jewish, Christian or Judeo-Christian monotheisms (as attested by the Qurʾān and the Ḥadīth); Muḥammad’s first messages seem to announce the imminent end of the world (as is evident from many Quranic passages and several very early ḥadīths); so Muḥammad cannot but announce the coming of the Messiah as the Savior of the End of the world. On this last point, the Qurʾān remains curiously silent, but according to a large number of ancient ḥadiths, Muḥammad actually announces the imminent coming of the Messiah and the latter is none other than Jesus. At the same time, for some followers of Muḥammad, ʿAlī b. Abī Ṭālib seems to have been the second Jesus, Christ and Messiah of the apocalyptic times. After the death of Muḥammad and ʿAlī, the non-advent of the end of the world, the ridda wars, the Arab conquests and the establishment of the empire, events evolved into different directions than expected at the beginning.

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Tolmacheva, Marina. "The Medieval Arabic Geographers and the Beginnings of Modern Orientalism." International Journal of Middle East Studies 27, no. 2 (May 1995): 141–56. http://dx.doi.org/10.1017/s0020743800061857.

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European Orientalism of the 19th and 20th centuries has been the subject of a heated and vigorous debate ever since the publication of Edward Said's monograph. By contrast, the study of the early stages of academic and cultural Orientalism has been neglected. For the beginnings of Oriental studies in Europe one still largely relies on institutional histories and archival research, or even V. V. Barthold's 80-year-old study. The birth of academic Orientalism in the 17th century was occasioned by three major factors: a renewed interest in Islam, major advances in travel and exploration, and the emergence of modern approaches to science and education. Among important background developments were the decline of the perceived Arab threat followed by the rise of a very real Ottoman Turkish one, the geographical shift in hostilities from the European West to the East, and the realignment of European alliances and attitudes in the wake of the Protestant Reformation.

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Stroumsa, Guy G. "From Qumran to Qur’ān: the Religious Worlds of Ancient Christianity." Studies in Church History 51 (2015): 1–13. http://dx.doi.org/10.1017/s0424208400050075.

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This essay seeks to present, in a nutshell, a number of reflections on the long trajectory of ancient Christianity, particularly in the East, from its beginnings until the coming of Islam. As is well known, the Islamic conquests transformed the Christian self-understanding in the East, on both sides of the border between Byzantium and the Caliphate. In the West, too, the consciousness of the new, powerful challenge to the Christian empire was never very far away. Hence the advent of Islam constitutes the first real challenge to the belief in the ecumenical destiny of Christianity.

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Drury, Abdullah. "The death of a Prophet: the end of Muhammad's life and the beginnings of Islam." Islam and Christian–Muslim Relations 24, no. 1 (January 2013): 133–34. http://dx.doi.org/10.1080/09596410.2012.712450.

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9

Shoemaker, Stephen J. "“The Reign of God Has Come”: Eschatology and Empire in Late Antiquity and Early Islam." Arabica 61, no. 5 (July 22, 2014): 514–58. http://dx.doi.org/10.1163/15700585-12341312.

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For much of the 20th century, scholarship on Muḥammad and the beginnings of Islam has shown a reluctance to acknowledge the importance of imminent eschatology in earliest Islam. One of the main reasons for this resistance to eschatology would appear to be the undeniable importance of conquest and political expansion in early Islam: if Muḥammad and his followers believed that the world would soon come to an end, why then did they seek to conquer and rule over so much of it? Nevertheless, there is no real contradiction between the urgent eschatology revealed by the Qurʾān and other early sources on the one hand, and the determination of Muḥammad and his followers to expand their religious policy and establish an empire on the other. To the contrary, the political eschatology of the Byzantine Christians during the sixth and early seventh centuries indicates that these two beliefs went hand in hand, offering important contemporary precedent for the imperial eschatology that seems to have fueled the rise of Islam.

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Ghazoul, Ferial J. "Humanising Islam's Message and Messenger in Postcolonial Literature." Journal of Qur'anic Studies 16, no. 3 (October 2014): 196–215. http://dx.doi.org/10.3366/jqs.2014.0173.

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Recent postcolonial novels have touched on Islamic faith and the Prophet, presenting a humanised image of Islam and Muḥammad. Such fiction has succeeded in writing back to Orientalist dehumanisation of the Other and stereotypes of Muslims as well as writing against fundamentalist reactionary appropriation of Islam. Leila Aboulela in The Translator (1999) interprets Islam literally and metaphorically to non-Muslims in a fictional romance that takes the protagonists from Scotland to Sudan. Assia Djebar in Loin de Médine (1991) deals with the beginnings of Islam in Arabia. This historical novel concentrates on women's voices that have been marginalised or dropped altogether from accounts by male historians. Salim Bachi in Le Silence de Mahomet (2008), narrates the advent of Islam through multiple points of view: by two wives of the Prophet, Khadīja and ʿĀʾisha, as well as by two influential men, the Prophet's companion Abū Bakr and the military leader Khālid b. al-Walīd. This polyphonic novel allows the complexity and diversity of worldviews to be juxtaposed and intertwined. The three novels offer fresh humane portraits of iconic figures and of Islam's message while simultaneously highlighting human frailty and splendour.

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Laurence, Jonathan. "The 21st-century impact of European Muslim minorities on ‘Official Islam’ in the Muslim-majority world." Philosophy & Social Criticism 40, no. 4-5 (March 18, 2014): 449–58. http://dx.doi.org/10.1177/0191453714526404.

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The article argues that the growth of religious service provision directed at the Muslim diaspora in Europe has led to greater professionalization and pluralism within the Islam state in Muslim countries. Contemporary Muslim governments have claimed a monopoly over public prayer and religious education and have heavily invested in a network of infrastructure and services – the Islam state. The recent breakthrough of Islamist parties into governments in Turkey and across North Africa poses a challenge to the continued ‘civilian control’ over religion. What will become of the enormous Islamic Affairs ministries that Islamist parties have inherited – the hundreds of thousands of public servants of state Islam across the region, the tens of thousands of mosques and thousands of religious schools? Liberals demand the abolition of the Islam state because it violates the separation of religion and state; Islamists detest it for its repressive qualities. Despite progressive liberalization, governments in the past decade have not sought disestablishment, and have instead increased the resources and policing of state-run religion. I draw on the experience of Muslim governments in the competitive field of state–Islam relations in European countries to explain the modest beginnings of reform of the official religion apparatus in Muslim-majority countries.

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12

Khawaja, Mabel. "Islam and Arabs in Early American Thought." American Journal of Islam and Society 9, no. 4 (January 1, 1992): 570–74. http://dx.doi.org/10.35632/ajis.v9i4.2544.

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The introduction to this book credits the author with clarifying theoperative attitudes of Americans towards Islam by looking at the causeand result of the Muslim image in American literature. However, regretis expressed that Sha'ban had to be heroically selective about a subjectradiating in many rich directions. Apparently, the book offers fresh insightsand new possibilities for exploration and discovery, therebycontributing significantly to the enhancement of a literary tradition thatcame to the forefront with Said's Orientalism. Sha'ban studies orientalismin tenns of America's exposure to and understanding of Islam by focusingon Muslims of nineteenth-century North Africa and the Middle East.Even though the book's thrust is political, Sha 'ban challenges the readerto review familiar American writers and trends from an unfamiliar perspectiveas he traces the historically biased approach of Americans intheir dealings with the Muslim world.In chapter one, “A Place for My People,“ the author explains howAmerica’s Puritan beginnings shaped its self-image and its attitude towads“the Arab world, its people and land.” The Pilgrims saw themselvesas the chosen people in a promised land. Under the umbrella of aprovidential plan and the divine covenant, they were heirs to the kingdomof God in the new world and therefore shared a common responsibilityto execute the divine mission. Unlike European monamhs who relied onreligion for personal privilege (i.e., the Divine Right theory), Puritansshifted away from emphasizing the personal and private aspects of Christianityto its communal or corporate nature. They constantly endorsedtheir national responsibility to share the benefits of their chosen status ascitizens of God’s kingdom with the rest of the world ...

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13

Toomer, G. J. "Henry Stubbe and the Beginnings of Islam: The Original and Progress of Mahometanism, edited by Nabil Matar." Erudition and the Republic of Letters 1, no. 3 (April 22, 2016): 363–69. http://dx.doi.org/10.1163/24055069-00103004.

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Lakitsch, Maximilian. "Islam in the Syrian War: Spotting the Various Dimensions of Religion in Conflict." Religions 9, no. 8 (August 3, 2018): 236. http://dx.doi.org/10.3390/rel9080236.

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Religion has been a determining factor in the recent Syrian war since its beginnings, as a prominent identity marker as well as a motivational aspect on the path of jihad. This paper seeks to contribute to a more thorough understanding of the conflict dynamics in Syria by adequately describing the role of religion in the war. Its comprehensive approach takes into account various ontological manifestations of religion: as an identity, a discourse, in its doctrinal aspect as a set of teachings, and in its significance for the individual believer. In doing so, the paper will focus on Sunni Islam as the focal point of the most crucial intersections of religion and conflict in Syria. Finally, religion will be described as a resource for reconciliation in Syria.

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Rickenbacher, Daniel. "The Beginnings of Political Islam in Switzerland: Said Ramadan’s Muslim Brotherhood Mosque in Geneva and the Swiss Authorities." Journal of the Middle East and Africa 11, no. 2 (April 2, 2020): 179–202. http://dx.doi.org/10.1080/21520844.2020.1762152.

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Criscuolo, Alfredo. "A Cultural History of Aramaic. From the Beginnings to the Advent of Islam (HdO 111), written by Holger Gzella." Annali Sezione Orientale 76, no. 1-2 (November 28, 2016): 291–93. http://dx.doi.org/10.1163/24685631-12340018.

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Hofmann, M. W. "Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism Edited and introduced by NABIL MATAR." Journal of Islamic Studies 26, no. 1 (May 8, 2014): 97–99. http://dx.doi.org/10.1093/jis/etu040.

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Ybarra, Josep-Antoni. "The Zaqât in Muslim society: an analysis of Islamic economic policy." Social Science Information 35, no. 4 (December 1996): 643–56. http://dx.doi.org/10.1177/053901896035004004.

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For the Muslim, the zaqât is an ethically compulsory payment of a religious character having material connotations. By means of the zaqât, a mechanism of individual and collective regulation is established that permits the promotion, consolidation and organization of the collective, Islam. It is a socializing precept that introduces the beginnings of the “welfare state”. However, it should also be pointed out that it instils in the Muslim ultraconservative behaviour and a disinclination to participate in the life of society; the practice of the zaqât de-incites individual demands, maintaining a status quo in relation to the social order and the logic of a class-conscious society.

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Neuenkirchen, Paul. "The Death of a Prophet. The End of Muhammad’s Life and the Beginnings of Islam, written by Stephen J. Shoemaker." Studia Islamica 111, no. 2 (November 11, 2016): 317–23. http://dx.doi.org/10.1163/19585705-12341344.

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Hartwig, Dirk. "Die ,,Wissenschaft des Judentums“ und die Anfänge der kritischen Koranforschung Perspektiven einer modernen Koranhermeneutik." Zeitschrift für Religions- und Geistesgeschichte 61, no. 3 (2009): 234–56. http://dx.doi.org/10.1163/157007309788620647.

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AbstractThis article traces the beginnings of critical Qur'anic Studies to the nineteenth-century scholars of the so-called Science of Judaism school (Wissenschaft des Judentums). Until the 1930s, when the rise of the Nazis violently suppressed Jewish scholarly activities in Germany and elsewhere, generations of scholars such as Abraham Geiger, who is better known as an early leader of the Jewish Reform Movement, dedicated their lives to the study of the Qur'an and established a new discipline: Qur'anic Studies. These scholars, in many ways pioneers in their fields, authored a series of significant studies that contextualized the foundational documents of Islam with Rabbinic literature and were the first to undertake an unbiased study of early Islamic writings.

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Thnaybat, Ahmed, та Hussein Zeidanin. "Convergence and Divergence between the Arabic ʿUdhrî (Chaste) Love and Platonic Love: A Comparative Study". International Journal of Comparative Literature and Translation Studies 5, № 3 (31 липня 2017): 44. http://dx.doi.org/10.7575/aiac.ijclts.v.5n.3p.44.

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The study explores the Udhrî ghazal as a classical literary phenomenon in the Arabic poetry; and it seeks to correlate it with Plato’s theories of love in The Symposium. The issues the study raises are: history of the Udhrî love, factors leading to its emergence, impact of Islam on the Udhrî poets, and stages of the Udhrî narrative based on classical Arabic poetry and prose. The study controverts the claims associating the Udhrî ghazal with Islam due to the profound discrepancies between Islamic teachings and the practices and behaviors of the Udhrî poets. It as well reviews the theories of love Plato introduces in the Symposium for the purpose of estimating their manifestations in classical Arabic prose and impact on the Udhrî ghazal. The beginnings of Udhrî love go back to the pre-Islamic era during which poets, such as Antara Al-Absi, frequently combined the motif of chaste love with other related topics in their poems. Yet, the Udhrî ghazal flourishes in the Umayyad age during which poets tackled Udhrî love as an autonomous motif and subgenre. The study further questions the various possible factors, i.e. political, religious, environmental and social, modernists believe have led to the evolution of the Udhrî ghazal in the Islamic age and the Umayyad age.

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Español Solana, Darío. "Guerra en el valle del Ebro en la segunda mitad del siglo XI: geoestrategia y control militar de los recursos económicos en el noreste peninsular." Aragón en la Edad Media, no. 30 (June 1, 2020): 211–42. http://dx.doi.org/10.26754/ojs_aem/aem.2019304515.

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Resumen: La guerra en los albores de la Plena Edad Media hispana alcanzó dimensiones holísticas, pues estaba presente de modo ubicuo en todas sus estructuras sociales y políticas. Durante la segunda mitad del siglo xi, los príncipes cristianos del valle del Ebro iniciarán la conquista del llano, poniendo en marcha estrategias militares de diversa naturaleza no solo contra el Islam, sino entre ellos mismos. Este artículo analiza uno de los aspectos fundamentales para comprender la guerra en ese periodo: la geoestrategia. Y desde una doble perspectiva: la geografía militar y el control de los recursos económicos como base de las acciones militares. Palabras clave: guerra medieval, reconquista, geoestrategia, historia militar, valle del Ebro, siglo xi. Abstract: The war in the beginnings of the Hispanic Middle Ages reached holistic dimensions, because it was ubiquitously present in all its social and political structures. During the second half of the 11th century, the Christian sovereigns of the Ebro valley will begin the conquest of the plain, starting military strategies of various kinds not only against Islam, but among themselves. This article analyzes one of the fundamental aspects to understand the war in that period: geostrategy. With a double perspective: military geography and the control of economic resources as the basis of military actions. Key words: medieval warfare, reconquest, geoestrategy, military history, Ebro valley, 11th century.

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İslamoğlu, Huri. "Beyond Histories of Stagnation to “Living” Histories of Possibilities." International Journal of Middle East Studies 44, no. 3 (July 26, 2012): 536–38. http://dx.doi.org/10.1017/s0020743812000487.

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A central question of economic history since the 19th century has been why capitalist development (often identified with modern transformation) took place in western Europe and not in other parts of the world, notably, in China and Islamic lands, which experienced commercial expansion and the beginnings of industrial development. Diverging patterns of institutional change in the West and elsewhere, representing divergent responses to changing conditions of trade and production, have attracted historians’ attention especially at moments of dramatic institutional shifts such as those of the 19th century. These moments coincided with the establishment of the hegemony of one region over others. With respect to the Ottoman Empire, Islam and its institutional deficiencies—most notably, of its law—have been invoked as explanations for the region's inability to achieve modern economic development. Scholars have portrayed a pragmatist state culture as responsible for the empire's longevity, while the same scholars also held that culture responsible for impeding liberal market development by allowing intensive state intervention in the economy.

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Kingsley, Jeremy J. "Redrawing Lines of Religious Authority in Lombok, Indonesia." Asian Journal of Social Science 42, no. 5 (2014): 657–77. http://dx.doi.org/10.1163/15685314-04205010.

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Indonesia’s democratic reform and decentralization after the fall of authoritarian President Soeharto has brought both painful transformations and the potential of new beginnings. This is also the case for the island of Lombok where political changes have affected not only obvious political players, but also local Muslim religious leaders (Tuan Guru). These religious leaders wield a high level of socio-political and religious authority. Their significant social standing is largely due to the central role of Islam across Lombok which not only relates to people’s spiritual lives, but is also identified in long established local forms of governance that are focused upon Tuan Guru and their organizations. This article will seek to understand how to delineate their religious authority and conceptualize its application in these fast changing circumstances. In doing so I argue that the complex and unstable times that have occurred alongside the transition to democracy are transforming the potent authority of Tuan Guru.

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Beyer, Peter. "The Religious System of Global Society: A Sociological Look at Contemporary Religion and Religions." Numen 45, no. 1 (1998): 1–29. http://dx.doi.org/10.1163/1568527981644419.

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AbstractControversies within religious studies over the categories of religion and religions are reflective of changes in religion that correspond to the historical development of global society in recent centuries. The globalization of society has created social conditions that encourage the differentiation of religion as a distinct modality of social communication based on binary codes and centred on institutionalized programmes that flow from these. The result has been the gradual construction and imagining of an ambiguous but nonetheless observable and operative global religious system. From its beginnings in early modern Western Christianity, the system has spread haltingly and gradually to the rest of the world. Similar to the way the spread of the global political system brought about the discovery and construction of nations, the development of the religious system has resulted in the crystallization of ‘religions’, especially but not exclusively what we now call the world religions. The examples of Christianity, Hinduism, Islam, and Chinese religion are discussed briefly as illustration.

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Eminov, Ilhan. "IS THE WESTERN BALKANS A FAVORABLE REGION FOR RECRUITMENT OF JIHADISTS?" Knowledge International Journal 32, no. 1 (July 26, 2019): 187–91. http://dx.doi.org/10.35120/kij3201187e.

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There are over 5 million Muslims representing 25 % of the region's population living on the territory of former Yugoslavia which had roughly 20 million citizens. By comparison, there are also around 5 million Muslims living in France, a country that had several colonies in the Muslim world, but the population ratio is different compared to the 60 million of the French population. Unlike the developed countries of Europe, the economies of the Balkan countries were destroyed by numerous interethnic conflicts. After the war of the '90s, the Balkans were living in a longtime economic and social crisis and a state of organized crime. With the beginnings of party pluralism, the different religions gained their former religious identity back.In Croatia and Slovenia, the Catholicism experienced a renaissance, same as the orthodoxy did in Serbia, Macedonia and Montenegro and the Islam did in Bosnia, Albania, Kosovo, Western Macedonia and Sandzak. After the disintegration of Yugoslavia and the fall of communism in the Balkans, the opportunity for increased foreign religious influence became a reality.Today, the image of a tolerant, open Islam from the communist era is still present, although it too is affected. During the several decades of communist rule, the traditional religious networks that affirmed an Islam shielded from Wahhabist and Salafist influences were disintegrated.108The war in Bosnia and Herzegovina intensified the implantation of the mujahidin in Bosnia in 1995. The traditional Muslim imams gradually lost their authority to the newcomers in a large number of mosques. At the same time, in light of its powerlessness, the state began to lose control in the field. It is estimated that some 67 mosques are controlled by radical Islam today, especially in rural and mountainous regions.109Under the pressure of great financial resourced which flowed in from Gulf countries, the education of Bosnian imams in Egypt and Saudi Arabia began. Step by step, Salafist imams were installed in the region preaching a more radical Islam. In such a situation, it was easier to recruit future Jihadists, especially among the socially vulnerable population.110 For example, one graffiti in Pristina (Republic of Kosovo) states: "Every woman will receive 200 euro a month if she wears a niqab".111 The radicalization spread in Bosnia and Kosovo with the greatest intensity. "Bosnia and Kosovo remain the most dangerous countries in Europe due to their political weakness and the high corruption rate. More than 75.000 weapons circulate in Bosnia and Herzegovina, and one Kalashnikov can be bought for the price of 200 euro and easily brought into the Schengen region", a former police officer of the EU in Bosnia and Herzegovina points out

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Al 'Alwani, Taha J. "Taqlid and the Stagnation of the Muslim Mind." American Journal of Islam and Society 8, no. 3 (December 1, 1991): 513–24. http://dx.doi.org/10.35632/ajis.v8i3.2610.

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The Origins and Beginnings of TaqlidAllah Most High chose the Muslims to be the ummah of mission (risalah),of exemplary good (khayriyah), of the golden mean (wasatiyah), and ofwitnessing to humanity (shahadah). Along with these responsibilities camethe capacity for renewal, for ijtihad, and for correctly interpreting the Shari'ah.As a result, there is a certain inseparable mutuality between the ummah'sroles as a median community czun civilizational witness for humanity andits other role as a moral and ethical exemplar, and between its capabilityfor ijtihad and effecting reform. In order to hcilitate these roles, Allah endowedthe Qur'an and the Sunnah with the necessary flexibility in every aspect ofIslam: its belief system, its methodology, its Shari'ah, and its organization.Thus it was only natural for the early generations of Muslims, both onan individual and a community level, to offer a unique picture to theworld: the complete liberation of the human mind from all forms of mentalslavery and idolatry. Further protection against Wing from this exalted positionwas the provision made for avoiding mistakes, deviations, andmisinterpretations: only those statements which could be proven by acceptableevidence or supported by valid testimony were to be believed. A look at theijtihad exercised by the sahabah, whether they were learned qurra' or commonpeople, will suffice to illustrate the amazing transformation which Islam wasable to achieve.Why do we not see this situation today? What has happened to thepenetrating and enlightened mind inspired by Islam, the one which freedour ancestors from their idols and the obstacles blocking their progress? Hawdid such a mind return to its former prison and fetters, robbed of any chanceto renew and reform the ummah through ijtihad? In a word, the answer is ...

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MARTIN, RICHARD C. "FRED M. DONNER, Narratives of lslamic Origins: The Beginnings of Islamic Historical Writing, Studies in Late Antiquity and Early Islam 14 (Princeton, N.J.: Darwin Press, 1998). Pp. 373." International Journal of Middle East Studies 34, no. 2 (May 2002): 389–91. http://dx.doi.org/10.1017/s0020743802292120.

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The origins and early development of Islam as determined from its most important and foundational texts is the project this book undertakes. As such, it stands in a tradition of Orientalist scholarship on early Muslim historiography that reaches back to the 19th century and that continues to generate debates among historians. Narratives of Islamic Origins is important for many reasons, not least because it clarifies the history of the issues that have divided historians, offering pointed critiques of major, particularly recent, works in the debate, while at the same time marking out a position that the author consistently defends in the Introduction and twelve chapters and appendixes. The use of the term “Orientalist” here is not meant to evoke, but rather to recognize—as Donner states at the outset—that European scholars of the 19th and early 20th centuries took Arabic sources seriously and made them available to succeeding generations. Donner's purpose is not to question their motives for doing this; rather, it is to analyze the textual evidence, arguments, and conclusions they adduced. The author has also written numerous articles and chapters on early Islamic history as well as the acclaimed and not uncontroversial book The Early Muslim Conquests (1981).

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McJannet, Linda. "Henry Stubbe and the Beginnings of Islam: The Originall & Progress of Mahometanism. Henry Stubbe. Ed. Nabil Matar. New York: Columbia University Press, 2014. xi + 274 pp. $50." Renaissance Quarterly 68, no. 1 (2015): 357–58. http://dx.doi.org/10.1086/681397.

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Janick, Jules. "Plant Exploration: From Queen Hatshepsut to Sir Joseph Banks." HortScience 42, no. 2 (April 2007): 191–96. http://dx.doi.org/10.21273/hortsci.42.2.191.

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The worldwide exchange of fruits has been facilitated by traders, travelers, sovereigns, conquerors, diplomats, missionaries, and botanists. The beginnings of organized plant exploration date to the Pharaohs of ancient Egypt, who, as early as 2000 bce, brought back exotic trees and plants in their foreign campaigns and illustrated them on their temple walls. Queen Hatshepsut (ca. 1500 bce) sent out ships to bring back trees from the land of Punt (northeast African coast). The exchange of plants throughout antiquity was a by-product of trade routes between East and West as well as though the campaigns of conquerors including Alexander, the warriors of Islam, Genghis Khan, and the crusades. The age of exploration starting at the end of the 15th century was inspired by the search for a sea route to the spice-rich East. The encounter of Columbus with the Americas brought about an explosive exchange of New World and Old World plants. The rise of science in the 17th and 18th centuries was associated with botanical exploration involving travels and expeditions, including Hans Sloan to the West Indies, James Cunningham to China, Georg Eberhard Rumpf (Rumphius) to the Moluccas, and Sir Joseph Banks to Newfoundland, Labrador, South America Tahiti, New Zealand, Australia, the Malay Archipelago, Hebrides, and Iceland.

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Syamsuddin, Muh. "FILSAFAT IBN THUFAYL DAN NOVEL HAYY BIN YAQDHAN." Refleksi: Jurnal Filsafat dan Pemikiran Islam 19, no. 1 (June 5, 2020): 39. http://dx.doi.org/10.14421/ref.2019.1901-03.

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Hayy bin Yaqdhan is a treatise aimed at providing a scientific explanation of the beginnings of human life on earth. This treatise is Ibn Thufayl’s presentation of knowledge, which seeks to harmonize Aristotle with Neo-Platonists on the one hand, and Al-Ghazali with Ibn Bajjah on the other. Ibn Thufayl followed the middle way, bridging the gap between the two parties.Hayy bin Yaqdhan is a thought experiment. It was built on Ibn Sina’s thought experiment about “Flying Man” which calls for a living human mind, driven by the Active Intellect, the principle by which God communicates His truth to the human mind and establishes order and intelligence to nature.The findings of Ibn Thufayl’s thought experiment with his fiction is that language, culture, religion, and tradition are not essential for the development of a perfect mind even, perhaps, blocking its progress. This result shows a hard slap for social structures that exist in general and specifically Institutional Islam. Social criticism, which complements Ibn Thufayl’s critical message, is not left implicit. The criticism was explained in the meeting between Hayy bin Yaqdhan and members of a society governed by the religion of prophetic revelation. Ibn Thufayl has expressed Neo-Platonism postulates about religious harmony and philosophy.

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Janelidze, Nikoloz. "Radical Islam as a Means of Self-Realization for the North Caucasian Youth: From the Terrorist-Criminal Groups to the Beginnings of the Creation of a New, Less Controlled Subculture." Historia i Polityka, no. 14 (21) (November 24, 2015): 109. http://dx.doi.org/10.12775/hip.2015.025.

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Tuna, Mehmet H. "Islamic Religious Education in Contemporary Austrian Society: Muslim Teachers Dealing with Controversial Contemporary Topics." Religions 11, no. 8 (July 30, 2020): 392. http://dx.doi.org/10.3390/rel11080392.

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Muslims in Austria have, since 1982/83, had the unique privilege of providing Islamic religious education in secular public schools, including primary, middle and secondary schools. As well as opportunities, this privilege brings responsibilities and challenges to the Muslim community. Since its beginnings, Islamic religious education in Austria has, among other things, been especially characterized by the heterogeneity and diversity of its participants, as well as the general diversity in society and the secular context of public schools. In this context, theoretical discussions about the orientation of and justification for Islamic religious education in secular public schools suggest that for both teachers and the subject itself, an awareness, appreciation and inclusion of diversity, dialogue, multi-perspectivity and reflexivity is required. The empirical study on the professionalization of Islamic religious education, drawn on in this article, is based on Muslim teachers’ own perspectives and experiences. The research findings of that study show how Muslims become Islamic religious education teachers, how Muslim teachers see their roles in secular public schools, how they teach and approach Islam or Islamic topics, what the challenges of teaching Islamic education in public schools are, and other related topics. This article (re-)analyzes used and unused data from the study and focuses on how diversity and controversial topics can be approached in the context of Islamic religious education.

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AbdulRazaq, Teacher Shahin Siham. "Reform and modernization in the Ottoman Empire." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 226, no. 2 (September 1, 2018): 115–40. http://dx.doi.org/10.36473/ujhss.v226i2.81.

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The boundaries of the Ottoman Empire span several centuries on a vast expanse, across the ancient continents of the world, with different races, diverse peoples and multiple faiths, and the Ottoman Empire was one of the forces that influenced the course of international politics at the time, and then it was weakened by the political balance and administrative, which was governed by the laws of the sultan between the central authority on the one hand, and those who carry out that policy from Baswat and Pikatagwat... and others on the other hand. The weakness is growing in state institutions and despite repeated attempts by some sultans to restore power and prestige to the body of the sprawling empire, it has achieved little or nothing. The first reformist calls were inspired by the spirit and principles of Islam in remedying the imbalance, and the reformers advocated the necessity of applying Islamic law within the various institutions, to return to its prosperous past, and on that basis the pioneering attempts were based on Islam and its basic principles at a stage where it did not expand The Ottoman Empire in the European-style quotation, as the European superiority was not as impressive as the Ottomans and pushed them to quotation, and the Ottomans were preparing themselves a major state during the seventeenth century and the beginning of the eighteenth century, and during that stage many of the leaders of the movement tried Reform in the Ottoman Empire, doing self-reliant reforms not on the quotation from the West, including Shaykh al-Islam Saad Eddin Effendi, Osman II, Murad IV and others. The nature of the research required it to be divided into an introduction, six axes and a conclusion, the first axis addressed the beginning of the Ottoman retreat since 1683, and the signs of weakness experienced by the Ottoman state, as well as the emergence of European supremacy during that era, and the emergence of a number of early Ottoman reformers and their role in the beginnings The reform process. The second theme was devoted to the ways in which they showed Salim III in the reform, which led to his eventual execution, and the third axis was devoted to the study of the reign of Sultan Mahmud II at an important stage of the nineteenth century, with the appearance of a number of eminent personalities in Egypt and Iraq, as well as some changes of Europe. The fourth axis touched upon the Ottoman organizations, the efforts of a number of Ottomans and their influence on Western culture, which led to the promulgation of a number of important decrees (orders), including the line of Sharif kolkhanf in 1839 and the decree of Humayun in 1856, and a number of laws including the Land Law of 21 April 1858 The law of the Tarabo of 14 January 1859, as well as the state law of 1864, and its interpretation in the stabilization of the new correctional grounds. The fifth axis dealt with a brief presentation of the results of the movement of Ottoman organizations, and its influence in the Arab States, especially the state of Baghdad, and devoted the sixth (last) to the features of the Iraqi reformist Midhat Pasha, the most important administrative works in the state of Baghdad, as well as giving a brief presentation Of the subsequent changes to the reign of Medhat Pasha until the early 20th century. In conclusion, we tried to show the most important conclusions reached through the research hubs, seeking reference to several related sources including a number of research and university messages as well as the use of the International Information Network (Internet), and these sources can be identified through the margins Search or list of sources.

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Madelung, Wilferd. "Narratives on Islamic origins; the beginnings of Islamic historical writing. By Fred Donner. (Studies in Late Antiquity and Early Islam, 14). pp. xv, 358. Princeton, New Jersey, Darwin Press, 1998. US$29.95." Journal of the Royal Asiatic Society 9, no. 2 (July 1999): 296–98. http://dx.doi.org/10.1017/s135618630001110x.

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Bonnéric, Julie. "The Early Islamic Pottery from the Monastery at al-Qusur." Journal of Islamic Archaeology 7, no. 1 (November 7, 2020): 21–38. http://dx.doi.org/10.1558/jia.18272.

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The pottery discovered at al-Qusur (Failaka Island, Kuwait) is of first importance to clarify thedating of the Christian settlements of the Arab-Persian Gulf. Firstly attributed to the Sasanianperiod by their excavators on the base of pottery and stucco studies, theses sites were thenattributed to the Early Islamic period by other scholars according to the artefacts published.Complete catalogues of the materiel unearthed on these sites are still lacking. This article offers afirst overview of the pottery discovered at al-Qu??r by the French Mission in Kuwait in 1988–1989and in 2007–2009 in two buildings identified as two churches (A1 and A2), two courtyard houses(B1 and B8), and seven isolated buildings (B2–B7 and B9). The corpus was incomplete due to theloss of sherds from 1988 and 1989 campaigns during the Gulf war and to the treatment of partof the pottery discovered from 2007 to 2009. If quantification was meaningless and petrographyimpossible, this corpus reflects the cultural proximity of the site with Mesopotamia and Persiaand diagnostic sherds such as pitchers with gouged lines or pointed circles with incised lines andgouged motifs, stamped sherds, carinated turquoise-glazed cups, attest that the main occupationof the site is related to an Early Islamic period. This dating is consistent with other Christian sitesin the region, contradicting both Arabic and Syriac sources that propounded the disappearanceof Christianity as soon as the beginnings of Islam.

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Wojciechowski, Rafał. "UMOWA KOMENDY W ŚREDNIOWIECZU." Zeszyty Prawnicze 4, no. 1 (May 30, 2017): 57. http://dx.doi.org/10.21697/zp.2004.4.1.04.

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T h e C o m m e n d a C o n t r a c t in t h e M i d d l e A g e s Summary The author of this article deals with the commenda contract in the Middle Ages. First of all he characterized the most important features of the commenda contract in Italy, because in this country it appeared already in the 10th century. One kind of the commenda contract was one-sided. The contract of this kind consisted in an agreement, in accordance with which one party invested some capital and the other contributed his enterprise. The liability of the partner who invested capital was limited only to its amount. Differently from the modern continental Kommanditgesellschaft or société en accommandite, in the one-sided contract the active partner was not liable for possible losses. This feature of the contract was connected with the fact that commenda was made for a single trade expedition, in which the risk of loss concerned the invested capital only. In the mutual commenda the partner who put into commenda the enterprise made his own material contribution which enlarged his share in the profits.The commenda spread subsequently throughout Europe. This phenomenon was supported by the general development of the lex mercatoria i.e. common merchants law, whose basic provisions were widely accepted everywhere, from Iberian Peninsula to Scandinavia. The commenda contract was popular also outside Europe, especially in the vast Islamic areas. Commenda was called there mudaraba. Similarly to Christians in Europe, Muslems used precise and, to some extent, standardized collection of legal rules concerning trade, including different kinds of companies. Even local rulers in south-eastern Asia who converted to Islam promoted Islamic trade law including mudaraba.Because of the great popularity of the commenda contract in the Middle Ages, since the middle of 19th century discussions have been conducted on the origins of this contract. It is unquestionable that commenda was already well-known in Mesopotamic societies in the times of Hammurabi. However it is not clear how commenda entered the medieval European lex mercatoria. Various scholars connect the beginnings of medieval commenda with Jewish, Islamic or Byzantine law systems. The author of this article notices that at present the arguments for Arabic beginnings of the commenda contract prevail. It is not surprising, taking into consideration that many inventions and ideas were handed down to the medieval Europe just by the Arabs.

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Hamilton, Alastair. "Henry Stubbe and the beginnings of Islam. ‘The originall & progress of Mahometanism’. Edited by Nabil Matar. Pp. xiii+274. New York: Columbia University Press, 2014. £34·50. 978 0 231 15664 6." Journal of Ecclesiastical History 66, no. 1 (January 2015): 206. http://dx.doi.org/10.1017/s0022046914001730.

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Ohshiro, Toshio, and Isaac Kaplan. "FOCUS ON ISRAEL: IN THE BEGINNING …" LASER THERAPY 20, no. 1 (2011): 5–7. http://dx.doi.org/10.5978/islsm.20.5.

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Ramadhani, Yunizar. "The Beginning of Islamic Philosophy." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 2 (December 21, 2020): 19. http://dx.doi.org/10.18592/jiiu.v19i2.3888.

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The theme presented in this article is not a new one and is fairly commonplace in countless studies of Islamic philosophy. However, the description in this article is written with a special emphasis, namely that Islamic philosophy is an attempt to explain religious teaching in a philosophical manner and that philosophy is useful for defending religious doctrines through rational-demonstrative arguments. This emphasis is present amidst the persistence of negative sentiments and even rejection raised by some Muslims, as well as criticism from philosophical reviewers who doubt originality of religious philosophy.For this reason, the author tries to present a brief history of the emergence of Islamic philosophy along with the motives that prompted Muslim scholars to build this philosophy and the influence that surrounded it. Next, the author will explain how Muslim philosophers defend and proved the originality of their philosophy. Everything is conveyed to state that Islamic philosophy is not as alleged by its opponents.Tema yang disajikan pada artikel ini bukanlah tema yang baru dan terbilang lumrah dalam kajian filsafat Islam yang sudah tak terhitung banyaknya. Namun uraian tentang permulaan filsafat Islam pada artikel ini ditulis dengan penekanan khusus, yaitu bahwa filsafat Islam merupakan upaya untuk menjelaskan ajaran agama secara filosofis dan bahwa filsafat bermanfaat untuk membela doktrin-doktrin agama melalui argumentasi rasional-demonstratif. Penekanan tersebut hadir di tengah masih adanya sentimen negatif dan bahkan penolakan terhadap filsafat Islam yang dilontarkan oleh sebagian umat Islam, serta adanya kritik dari kalangan pengkaji filsafat yang meragukan orisinalitas filsafat keagamaan.Untuk itu, penulis mencoba mengetengahkan sejarah singkat kemunculan filsafat Islam bersama dengan motif-motif yang mendorong pada sarjana muslim membangun filsafat ini dan pengaruh yang melingkupinya. Selanjutnya, pengarang akan menjelaskan bagaimana para filsuf Muslim membela dan membuktikan orisinalitas filsafat mereka. Semuanya disampaikan untuk menyatakan bahwa filsafat Islam tidaklah seperti yang dituduhkan oleh para penolaknya.

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Leder, Stefan. "The Near and Middle East - Fred M. Donner: Narratives of Islamic origins: the beginnings of Islamic historical writing. (Studies in Late Antiquity and Early Islam, 14.) xv, 358 pp. Princeton, NJ: Darwin Press, 1998. $29.95." Bulletin of the School of Oriental and African Studies 63, no. 3 (January 2000): 426–27. http://dx.doi.org/10.1017/s0041977x0000851x.

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Grassi, Giulia Francesca. "Gzella, Holger : A Cultural History of Aramaic. From the Beginnings to the Advent of Islam. Leiden/Boston: Brill 2015. XV, 451 S. 8° = Handbuch der Orientalistik 111. Hartbd. € 162,00. ISBN 978-90-04-28509-5." Orientalistische Literaturzeitung 116, no. 2 (September 1, 2021): 139–42. http://dx.doi.org/10.1515/olzg-2021-0048.

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Karagiannis, Emmanuel. "The Challenge of Radical Islam in Tajikistan: Hizb ut-Tahrir al-Islami." Nationalities Papers 34, no. 1 (March 2006): 1–20. http://dx.doi.org/10.1080/00905990500504806.

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Islam is by far the dominant religious faith in Tajikistan. At the end of the seventh century and the beginning of the eighth century Arab armies led by Qutayba Ibn Muslim conquered the region of Sogdiana, which included the northern part of present-day Tajikistan. The Arab invaders converted the local population to Islam and since then the Muslim faith has become an integral part of the Tajik culture. According to Tajikistan's State Committee on Religious Affairs, 97% of the Tajik population is currently Muslim and is served by 3224 mosques, 19 medresses (Muslim theological schools) and an Islamic university. An estimated 30–40% of the rural population and 5–10% of the urban population regularly follow Muslim practices or attend mosques.

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Cipta, Samudra Eka, and Taufan Sopyan Riyadi. "Perkembangan Tradisi Keilmuan Islam dan Gerakan Pemikiran: Islam Madzhab Ciputat dan Himpunan Mahasiswa Islam." Cakrawala: Jurnal Studi Islam 15, no. 1 (June 29, 2020): 30–45. http://dx.doi.org/10.31603/cakrawala.v15i1.3448.

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The 1980s became an important beginning in the history of the Islamic Student Movement in Indonesia. It is known as the beginning of the rise of thought among academics and IAIN Jakarta became the epicenter of the development of the Islamic thought movement. Many prominent scholars such as Azyumardi Azra, Harun Nasution, Nurcholis Madjid, and other figures were mobilized to become known as the Islamic School of Ciputat. The method used is historical and literature studies. This research concludes that the Ciputat School is not a school or a belief but rather a reforming movement of Islamic thought among Muslim academics which is inseparable from the existence of the HIM in the past

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Pelevin, Mikhail. "Pashtuns’ Tribal Islam: The Beginning of Written History." Iran and the Caucasus 25, no. 2 (June 25, 2021): 115–33. http://dx.doi.org/10.1163/1573384x-20210203.

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The complicated process of the Pashtun tribes’ conversion to Islam is indirectly reflected in tribal genealogies, which bear traces of artificial Islamification. Recorded in the early 17th century, these genealogies are poorly consistent with apocryphal Hadiths and hagiographies intended to prove that Pashtuns had steadily adhered to Sunni Islam since the times of the Prophet Muḥammad. The politicised concept of the primordial adherence of Pashtuns to Islam was likely to have been released for wide circulation during the reign of the Lodī sultans in the late 15th century. By the mid-17th century, it became an integral part of Pashtun ethnic identity. However, written sources in Pashto and Persian dating from the same period and originating from tribal areas are unanimous in describing Pashtuns’ religious beliefs and practices as a motley assemblage of Pīrī-murīdī and Pīrparastī customs conforming to the tribalistic ideology of a segmentary Islamic society. More sophisticated forms of Pashtuns’ tribal Islam emerged with the progress of literature in the native vernacular.

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Abil Fida, Imanuddin. "ISLAM AND INDONESIA IN VIEWS OF NAHDLATUL ULAMA AND PERSATUAN ISLAM." Imtiyaz: Jurnal Ilmu Keislaman 2, no. 2 (July 28, 2019): 87–105. http://dx.doi.org/10.46773/imtiyaz.v2i2.12.

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The legal debate pertaining to the position of Islam di Indonesia has been emerged from the beginning of freedom hassle of Indonesia. Each leader and religious organization has the difference thought including Nahdlatul Ulama and Persatuan Islam. One of the difference was to what extent Indonesian Muslims stand of nationalism between Tauhid and the obligation of worship. Each has the dissimilar thought which has implications to their participation in Indonesian politics since the beginning of Indonesian freedom until New Order era. This article will discuss the difference thought between two organizations following some historical facts of their difference

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Ohshiro, Toshio. "MORE BEGINNINGS - PROFESSOR ISAAC KAPLAN AND THE WORLD FEDERATION OF SOCIETIES FOR LASER MEDICINE AND SURGERY." LASER THERAPY 20, no. 1 (2011): 59–60. http://dx.doi.org/10.5978/islsm.20.59.

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Bulliet, Richard W. "Narratives of Islamic Origins: The Beginnings of Islamic Historical Writing, by Fred M. Donner. (Studies in Late Antiquity and Early Islam 14) 360 pages, appendices, bibliography, index. Princeton, NJ: The Darwin Press, 1998. $29.95 (Paper) ISBN 0-87850-127-4." Middle East Studies Association Bulletin 34, no. 1 (2000): 90–91. http://dx.doi.org/10.1017/s0026318400042632.

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Wakidi and Aries Musnandar. "Nilai-Nilai Pendidikan Agama Islam dan Implementasinya dalam Menumbuhkembangkan Karakteristik Islami Peserta Didik." DIAJAR: Jurnal Pendidikan dan Pembelajaran 1, no. 3 (July 30, 2022): 303–11. http://dx.doi.org/10.54259/diajar.v1i3.972.

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PAI values were applied in SMP PGRI 05 Tirtoyudo, Malang Regency. This was inseparable from the participation of teachers, school principals and parents. This study aimed to describe the program, the implementation, and the factors that affect the implementation of PAI values in students in SMP PGRI 05 Tirtoyudo Malang Regency. The research design used was phenomenological method with a qualitative approach. The respondents consisted of PAI teachers, vice principal for student affairs, school principals and students. Data collection used was observation, interviews and documentation. Data analysis included data collection, data condensation, data presentation, and conclusion/verification. The results show that the implementation of PAI values program includes moral values, worship and muamalah. The program implementation is conducted in daily, weekly, monthly, annually, and incidental basis. The daily acivities include (greeting the teacher before entering the class, doing the Duha, doing the Duhur prayer, and praying at the beginning and the end of the lesson). The weekly activities include (wearing Muslim clothings every Friday, doing the Friday prayer and conducting the Friday infak). The monthly activites include (doing the istighotsah and spiritual recharging on Friday legi). The annual activities include PHBI and the incidental activities include (visiting the sick students and doing the takziyah when a family member dies). The factors that affect the implementation of PAI values consist of internal factors (habits, awareness and motivation, students' ability to interact) and external factors (teacher’s exemplary, principal policy, parents, friends, facilities and infrastructure and the living environment)

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Bulte, Bram, and Alex Housen. "Beginning L2 complexity development in CLIL and non-CLIL secondary education." Instructed Second Language Acquisition 3, no. 2 (November 1, 2019): 153–80. http://dx.doi.org/10.1558/isla.38247.

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The present study analyses the impact of a bilingual Content and Language Integrated Learning (CLIL) programme vis-à-vis a regular monolingual programme on the development of different aspects of L2 learners’ linguistic (syntactic, morphological and lexical) complexity. Five pupils enrolled in a Dutch–English CLIL programme in a secondary school in the Netherlands are compared with five peers following the mainstream programme with English as a Foreign Language (EFL) teaching. The longitudinal development of these ten pupils’ linguistic complexity in L2-English is investigated by means of six complexity measures calculated for each of eleven writing tasks collected over a period spanning their first nineteen months of secondary education. Linear mixed models are used to estimate the effects of time and programme type on the pupils’ L2 complexity. The results indicate that both groups of learners significantly increase the complexity of their L2 writing over the course of the study. Surprisingly, only limited effects of programme type (CLIL vs non-CLIL) are found, despite considerable differences in the quantity and quality of instructional exposure to the target language, suggesting that for these pupils increased and more varied instructional exposure to the L2 in the CLIL programme did not lead to significantly different L2 productions in terms of linguistic complexity. Several possible explanations for these findings are considered and the implications for CLIL research are discussed.

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