Academic literature on the topic 'Al-Jahiliyya'

This is one of remarkably few recent books devoted to the Islamic theoretical conversation of constitutional law, by considering the genesis of polity within the Muslim community through historical, political, theological, and legal perspectives. The book provides the contentious concept of jihad and Islamic state which is perceived as the early Muslims’ legacy in this contemporary world. Specifically, it opens a window into the way of understanding the Muslim history by contesting Muhammad’s tolerant polity and the current extremism notion attached to Islam. Beginning the chapter, Asma Afsaruddin, an associate professor at the University of Notre Dame, presents an account of the dawn of Islam brought by the Prophet Muhammad. She takes the lifetime of Muhammad into an account of how the early Muslim community would be shaped from the age of ignorance (Al-Jahiliyya). The term Al-Jahiliyya refers to the time of recklessness and disregard for certain moral, spiritual, and social values revered by Muslims and other righteous people (p. 3).

Summary The Ayyam al-arab one of the early Arabian epic genres, describing the wars amoung and within the tribes and the adventures of the heroes. The Ayyam al-Arab were composed by the Bedouin of Arabia during the fifth through seventh centuries. Individual chronicles are tales in prose, interspersed with verses attributed to the heroes. These individual chronicles began to be assembled into cycles at an early date. This article is devoted “Ayyam al-arab” of the period of its estabilichment. Specially is investiqated the cultural history environment and determined his plase in word literature. Key words: collection, jahiliyya period, people, genre, literature, sings, appearance, society

The term ‘Arab reason’, suggested by M. A. al-Jabiri, directly relates to the problem, which is being discussed among the Arabian intellectuals over the last hundred years, namely what you have to start with in the revival of the Arab world? The majority of ideologists is convinced that the fi rst thing to do is to alter the minds and renounce the outdated cultural attitudes. To understand which of them hinder the expansion, one must reconsider the content of the fundamental forms, through which the functioning of culture in history operated and bring to light the dominant ones. These structures are not to be associated with the Islamic period of history. But for all that the origin of the Islamic civilization implied the break with the previous tribal living and Jahiliyya (ignorance), its principal constituents nevertheless continued in the new culture. The Bedouin poetry serves as one of such constituents, having fi xed and propagated the organizational standards of life, specifi cs of mindset, of a world view and morale of nomads, as well as peculiar features of language with its logic and rhetorical technique.

Islam has approved, refined, and retained some of the precepts practiced during the period of Jahiliyyah (Ignorance). These kinds of precepts are considered part of Islam because they do not contradict the Islamic law. In this study, the researchers focus on highlighting the factors that contributed to the acceptance of a number of Jahiliyya practices related to worship, transactions, personal status, crimes and ethics completed by the Prophet (peace be upon him). Also, the influence of these factors in embracing and spreading Islam are explained. The researchers relied on inductive and historical methods. Among the most important findings of this study are: Islam is an extension of the previous beliefs upon which Allah has created people, and the sound thoughts in Jahiliyyah period have a great role in the establishment of provisions and objectives. Therefore, Jahiliyyah is not evil in its entirety; Islam has approved some of its practices. Keywords: Contributing factors, practices approved and refined by Islam, Jahiliyyah. احتفظ الإسلام ببعض أحكام الجاهلية التي كانوا يعملون بها فأقرها وهذبها، واعتبرها جزاء منه لأنها لا تتعارض مع شريعة الإسلام، وقد ركز الباحث في هذا الدراسة على إبراز العوامل التي ساهمت وساعدت على قبول عددا من أعمال الجاهلية المتعلقة بالعبادات والمعاملات والأحوال الشخصية والجنايات والأخلاق، التي جاء النبي صلى الله عليه وسلم بإتمامها. مع بيان أثر هذه العوامل في قبول الإسلام والدخول فيه وانتشاره. وقد اعتمد الباحث في هذه الدراسة على المنهح الاستقراء الاستدلالي التاريخي. ومن أهم نتائج هذا المقال أن الإسلام امتدادا للملل السابقة والفطرة التي فطر الله الناس عليها، وأن للعقول الصحيحة في الجاهلية دورا كبيرا في ترسيخ الأحكام وتثبيتها وكذلك مقاصد االنظر إلى مقاصد الأمور، كما أن الجاهلية ليست شرا كلها وأن الإسلام أقر بعضا من أعمالها والله أعلم. مفاتيح الكلمات: العوامل المساعدة، الأعمال التي الإسلام وهذبها، الجاهلية.

La multiplication des attentats terroristes menés contre l’Occident dans les dernières années a soulevé un intérêt tout particulier de la part de la communauté intellectuelle. Or, il de notre avis qu’une approche philosophique est un besoin manifeste pour la littérature associée à ce sujet. Conséquemment, c’est en examinant le rapport entre l’Occident et l’Islam dans le regard de l’acteur de premier plan : l’idéologie salafiste que cette présente étude envisage contribuer au large champ de recherche qu’est celui de l’occidentalisme, mais plus particulièrement l’orientalisme inversé. En l’absence d’une littérature abondante portant sur l’orientalisme inversé, une subdivision de l’occidentalisme, cette étude se définit comme une recherche a teneur théorique ayant pour objectif d’approfondir les mécanismes permettant à cette école d’observer et de dépeindre l’Occident dans le but de forger sa propre identité. C’est en présentant l’articulation du concept d’altérité dans le discours de Sayyid Qutb (19061966), l’un des théoriciens les plus influents de l’idéologie islamiste salafiste que cette thèse de maîtrise explore la perception de l’Occident dans la pensée salafiste. Cette étude tend à démontrer que l’altérité est le pilier d’un discours contre-hégémonique qui vise à renverser la domination occidentale par celle de l’Islam. Le corpus théorique de cette recherche, composé des œuvres théoriques les plus connues de l’auteur est alors observé au moyen de l’analyse critique de discours, une technique méthodologique interprétative qui s’alimente des contextes discursifs.

This chapter first reviews the evidence for al-Azd in Epigraphic South Arabian inscriptions, and argues that there was one al-Azd kingdom centered on Jurash in the Wadi Bisha and perhaps another elsewhere. It then discusses the “Scattering of al-Azd” accounts in the Arabic sources, arguing that the Malik b. Fahm accounts served as an origin story for al-Azd in Oman, and were grafted onto separate accounts of Amr Muzayqiya which served as the basis for the “southern” Arabs (Yemen) in Umayyad times. The evidence for al-Azd in both the pre-Islamic (Jahiliyya) Sarat Mountains and Oman is then reviewed, along with the impact of the rise of Islam in these areas. Finally, it notes the significance of Bedouin to later senses of Arabness as important in the primary sources on pre-Islamic Arabia.