Relevant bibliographies by topics / Arabian Peninsula - Religion

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Academic literature on the topic 'Arabian Peninsula - Religion'

Author: Grafiati
Published: 26 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Arabian Peninsula - Religion"

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Ciocîltan, Virgil. "The Arabs and the Islam until the 13th century: Mohamed and the Genesis of the Islam." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 1 (November 24, 2002): 45–53. http://dx.doi.org/10.35219/history.2002.01.

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On 16th of July, 622, due to the persecutions he was subjected to by the advocates of the old cults, Mohammed left Mecca and sheltered in Medina. The day has a very special meaning for all the Muslims: it marks the beginning of the new era, the Hegira. Historically, the date of July, 16th is the start of a fulminating political and military itinerary, whose climax is the forming of the Great Arabian Caliphate. The origin of this empire must be understood through the viewpoint of the conditions of the preislamic Arabian world. It is undoubtedly connected with the new religion preached by Mohamm
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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 3, no. 4 (2017): 81. http://dx.doi.org/10.26417/ejis.v3i4.p81-85.

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Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily
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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 9, no. 1 (2017): 81. http://dx.doi.org/10.26417/ejis.v9i1.p81-85.

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Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily
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YUSUF, IMTIYAZ. "The Nabi-Rasul in Arabian/Semitic Religious Tradition." Islamic Studies 58, no. 4 (2019): 519–33. https://doi.org/10.52541/isiri.v58i4.732.

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As the carriers of the message and practice of monotheism defined differently in Judaism, Christianity, and Islam, the nabi and rasul translated as prophets occupy a central position in the Arabian/Semitic history of religion and its geographic space. This paper is based on the theory of history of religions. It views Arabia—the expanded geographic land space between Mesopotamia, Palestine, and Arabian Peninsula, which is the home ground of the religious contest between monotheism and polytheism—as a religious territory and not as a map. The contest between monotheism and polytheism in Arabia
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SAVELIEVA, Evgeniya Alexandrovna. "Modern Islam of the Arabian Peninsula: History, Trends and Movements." Век информации (сетевое издание) 5, no. 1 (2021): 70–90. http://dx.doi.org/10.33941/age-info.com51(14)6.

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The pre-Islamic history of the Arabian Peninsula and the history of Islam show what different communities have united and continue to unite religion, and it is in history that we find the factors that divide the Arab people and the Islamic world. The complexity of these relationships stretches from the past, and modern realities only add problems and questions.
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Suparman, Suparman. "Mengupas Tuntas Kebijakan-kebijakan Pemerintahan Umar Bin Khattab." Al-Amin: Jurnal Ilmu Pendidikan dan Sosial Humaniora 2, no. 1 (2025): 1–13. https://doi.org/10.53398/alamin.v2i1.365.

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One of the four companions of the Prophet Muhammad SAW who was included in the khulafaurrasyidin was Umar bin Khattab. Umar bin Khattab was the second caliph after Abu Bakar Ash-Shiddiq. He was appointed by Muslims based on the recommendation of Abu Bakar Ash-Shiddiq when he felt that his age would not last long. The decision to appoint Umar bin Khattab was expected to be able to minimize the polemics that occurred among Muslims. Because during the time of the caliph Abu Bakar Ash-Shiddiq there were many problems including: people did not pay zakat, apostates and false prophets emerged. During
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Suparman, Suparman. "Mengungkap Sejarah Manajemen Pendidikan Islam Pada Masa Khalifah Umar Bin Khattab." Jurnal Al-Kifayah: Ilmu Tarbiyah dan Keguruan 3, no. 2 (2024): 105–15. https://doi.org/10.53398/ja.v3i2.565.

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One of the four companions of the Prophet Muhammad SAW who was included in the khulafaurrasyidin was Umar bin Khattab. Umar bin Khattab was the second caliph after Abu Bakar Ash-Shiddiq. He was appointed by Muslims based on the recommendation of Abu Bakar Ash-Shiddiq when he felt that his age would not last long. The decision to appoint Umar bin Khattab is expected to be able to minimize the polemics that occur among Muslims. Because during the time of the caliph Abu Bakar Ash-Shiddiq there were many problems including: people did not pay zakat, apostates and false prophets emerged. During the
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Eiland, Murray Lee. "“Arab” Textiles in the Near East." Journal of the Royal Asiatic Society 8, no. 3 (1998): 323–39. http://dx.doi.org/10.1017/s1356186300010464.

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Beginning in the seventh century, the expansion of Islam brought with it an outpouring of peoples from the Arabian Peninsula. While the composition of these Islamic armies became more diverse as the religion spread through the Near East and across North Africa to Western Europe, there were clearly elements of both the urban Arabian population, of which the Prophet was a member, and the rural Bedouins, whose migrations from their original homeland continued sporadically for several centuries. This slowed during the period of Turkish hegemony, but it left a scattering of enclaves identifying the
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Ibrahim AL- Zaqroot, Khaleel. "Religion in the southern Arabian Peninsula and its relationship With two Religions Judaism and Christianity before Islam." Al-Anbar University Journal For Humanities 2012, no. 3 (2012): 0. http://dx.doi.org/10.37653/juah.2012.144202.

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Ibrahim, M. Amal Ajeel. "Monotheistic religious currents and their impact on the Arab mentality In the peninsula before Islam." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 227, no. 2 (2018): 77–108. http://dx.doi.org/10.36473/ujhss.v227i2.709.

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The study of the Arabian Peninsula in terms of religion that preceded the emergence of Islam from the important studies that concern the history of the Arabs because of the relevance of the events that contributed in one way or another in the crystallization of the Arab social system later and formed one of the elements of the historical development of the Arabs. Their religious life is generally characterized by paganism, although it is a pagan of a special kind. It recognizes the existence of God, yet idols take a means to approach him. Paganism emerged alongside the pagan religious streams
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Dissertations / Theses on the topic "Arabian Peninsula - Religion"

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Suḥaybānī, ʿAbd al-Raḥmân al. "L'architecture à Dédan : étude analytique et comparative." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010610.

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Les recherches archéologiques sur la péninsule arabique en général, et sur al-‘Ula en particulier, se concentrent premièrement sur les inscriptions éparpillées dans toute la région, et deuxièmement sur la céramique. L’architecture, en général, n’est pas tenue en compte par les archéologues dans la péninsule arabique, et les recherches sur l’architecture religieuse, surtout dans le premier millénaire av. J.-C., sont presque rares. De ce point vient l’importance de cette étude sur le site de Dédain en essayant de jeter la lumière sur l’architecture et afin qu’elle soit l’une des références qui p
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McFarland, Michael E. "Rethinking Secular and Sacred. On the Role of Secular Thought in Religious Conflicts." Thesis, University of Bradford, 2005. http://hdl.handle.net/10454/4260.

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In early 2001, as I began exploring the role of religion in conflict, I came across a declaration by a then little-known leader, Osama bin Laden, and his fellows. That declaration was of the World Islamic Front for Jihad Against Jews and Crusaders. Many analysts now see it as one of the founding documents of al Qaeda, the amorphous terrorist umbrella group. The purpose of the declaration was to issue a fatwa that, because United States troops were stationed in the holy Arabian peninsula and threatened Muslims, particularly in Iraq, it was every Muslim's duty 'to kill the Americans and their al
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Gintzburger, Anne-Sophie. "Qui dit le droit ? Etude comparée des systèmes d'autorité dans l'industrie des services financiers islamiques. Une analyse comparée des modes d'autorité en finance islamique en Asie du Sud-est, au sein des pays arabes du Conseil de Coopération du Golfe, en Asie du Sud." Thesis, Lyon, École normale supérieure, 2013. http://www.theses.fr/2013ENSL0823.

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Les trois monothéismes conçoivent un Dieu créateur et ordonnateur du monde, révélé dans l’histoire, garant de toute justice et de tout équilibre, et déterminant l’autorité et les systèmes d’autorités. La théologie a informé le droit et les lois, l’économie et l’éthique des personnes et des États. L’islam, loin d’être homogénéisé dans ses approches économiques, financières et réglementaires, révèle par le biais d’un exemple concret, par l’industrie des services financiers islamiques, les différentes facettes de ce qu’est l’autorité dans un contexte musulman, international et en pleine évolution
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Books on the topic "Arabian Peninsula - Religion"

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Jandora, John Walter. The latent trace of Islamic origins: Midian's legacy in Mecca's moral awakening. Gorgias Press, 2012.

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Klorman, Bat-Zion Eraqi. The Jews of Yemen in the nineteenth century: A portrait of a Messianic community. E.J. Brill, 1993.

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Klorman, Bat-Zion Eraqi. Meshiḥiyut u-meshiḥim: Yehude Teman ba-meʾah ha-19. ha-Ḳibuts ha-meʾuḥad, 1995.

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The Religion and Rituals of the Nomads of Pre-Islamic Arabia: A Reconstruction Based on the Safaitic Inscriptions. Brill, 2022.

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The Latent Trace of Islamic Origins: Midian's Legacy in Mecca's Moral Awakening. Gorgias Press, 2012.

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Clark, Victoria. Yemen: Dancing on the Heads of Snakes. Yale University Press, 2010.

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al-Kalbi, Ibn. Book of Idols. Princeton University Press, 2019.

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al-Kalbi, Ibn. Book of Idols. Princeton University Press, 2015.

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al-Kalbi, Ibn. Book of Idols. Princeton University Press, 2015.

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al-Kalbi, Ibn. Book of Idols. Princeton University Press, 2016.

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Book chapters on the topic "Arabian Peninsula - Religion"

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Millar, Fergus. "Epilogue Connecting to Muhammad?" In Religion, Language and Community in the Roman Near East. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265574.003.0005.

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This epilogue examines various strands of social history, religious affiliation and language in the Roman Near East in relation to the beginning of Muhammad's preaching in about 610. Muhammad was born, probably in about 570, in Mecca, where he began to receive divinely inspired messages in Arabic. After he died, Muhammad's followers invaded the nearest Roman provinces and conquered all of the Roman Near East, the Sasanid empire, Egypt and Roman North Africa. These are known as ‘the great Arab conquests’. This chapter considers whether the Arabian Peninsula can be properly treated under the tit
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Carter, R. A. "Eastern Arabia and the Persian Gulf in the Hellenistic and Late Antique Period." In The Oxford Handbook of the Hellenistic and Roman Near East. Oxford University Press, 2025. https://doi.org/10.1093/oxfordhb/9780190858155.013.57.

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Abstract This review covers over half a millennium, ca. 300 bc to ad 250. Significant changes in settlement patterns, material culture, faith, and integration are seen across the region. All areas of eastern Arabia were engaged with the Hellenistic world through trade and cultural exchange, but this is most strongly shown in the islands of the northern and central Gulf (Failaka and Bahrain), which were politically incorporated into larger Hellenistic polities, namely, Seleucia and the Characene kingdom (Mesene). Greek language and Graeco-Roman religion and material culture were frequently expr
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"Qur’an (Koran)." In Milestone Documents in World History. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844056.book-part-036.

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The birth of Islam, the youngest of the three Abrahamic religions, began in 610 with the revelation of the Qur’an (also spelled Koran) to Muhammad in a cave outside the Arabian city of Mecca. Driven by dissatisfaction with the religious life of his family and fellow citizens, the merchant Muhammad had retreated into the wilderness to build up his spiritual inner life through mystical contemplation. After years of this discipline, observed periodically for days or weeks at a time, something he had never expected happened: The archangel Gabriel began to dictate to him a scripture written by God,
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"Qur'an ca. 610–632." In Milestone Documents of World Religions. Schlager Group Inc., 2011. https://doi.org/10.3735/9781935306191.book-part-040.

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The birth of Islam, the youngest of the three Abrahamic religions, began in 610 with the revelation of the Qur'an to Muhammad in a cave outside the Arabian city of Mecca. Driven by dissatisfaction with the religious life of his family and fellow citizens, the merchant Muhammad had retreated into the wilderness to build up his spiritual inner life through mystical contemplation. After years of this discipline, observed periodically for days or weeks at a time, something he had never expected happened: The archangel Gabriel began to dictate to him a scripture written by God, the new revelation o
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Sann, Tamara. "The Economic Bases of Islam." In Interpreting Islam. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195100518.003.0006.

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Abstract To say that Islam is merely a religious idea, that its triumph over Arab paganism, its rapid spread, and the widespread victories of the Rashi dun and Umayyad caliphs are all traceable to religious zeal or fanaticism, is considered ridiculous today. Such views have been disproven by historical and economic research by the likes of Professor Wellhausen, Prince Caetani, Professor H. Lammens, T. Noldeke, and V. V. Bartol’d, among others. For it has been well established that Islam, like all other great religions, is not only religious thought but a social and economic matter as well—0r,
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Richards, E. G. "ThIeslamic and Baha’i Calendars." In Mapping Time. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198504139.003.0018.

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Abstract Although the Islamic calendar was first used in the Arabian peninsula in the seventh century AD, its use has spread throughout the world to wherever Islam is practised. It is employed to regulate the feasts and fasts of that religion, but in many Islamic countries, the Gregorian calendar is used for civil purposes. From the earliest times the Arabian peoples observed a strictly lunar calen dar. In the twelfth month they made a pilgrimage to Mecca. There they indulged in rituals associated with the sacred meteorite given to Abraham by Gabriel and now embedded in the walls of the Ka’ba;
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Bowering, Gerhard. "Muhammad." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0010.

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This chapter deals with the life and career of Muhammad. In Muslim belief, the religion of Islam is based on divine revelation and represents a divinely willed and established institution. In the perspective of history, the origins of Islam can be traced back to the prophetic career of Muhammad, its historical founder in the first third of the seventh century. Born around 570 in Mecca, a town in a rocky valley of the Hijaz—the northwestern quarter of the Arabian Peninsula—Muhammad began his prophetic proclamations circa 610. He appeared not as a mystic or visionary but as a prophet with the mi
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Østebø, Terje. "Ethiopia and Saudi Arabia." In Wahhabism and the World. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197532560.003.0011.

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Geographical proximity has enabled deep connections between the Arabian Peninsula and the Horn of Africa. While this enabled important ethnic, cultural, and religious contacts between Muslims on the Peninsula and in the Horn, Ethiopia’s relations to the peninsula have, in contrast, been characterized by distance. Depicting itself as the “Christian island,” Ethiopia adopted protective policies toward the outside world—particularly toward its Muslim neighbors. This chapter examines the dynamics of proximity and distance, looking at how this affected Ethiopian-Saudi relations. It also discusses h
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Meijer, Roel. "Saudi Arabia: Islam and Saudi Arabia’s counterterrorism strategy." In Non-Western responses to terrorism. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526105813.003.0014.

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Saudi Arabia’s counter-terrorism strategy of the first decade on the twenty first century has been widely acclaimed as highly successful and presented as an example for other Muslim countries. The strategy was developed after the bomb attacks of AlQaida on the Arabian Peninsula in 2003. The program is however deeply religious and is based on the reconversion of terrorists from a Jihadi-Salafism to a quietist and law abiding version of Salafism. The chapter goes into the religious terminology Saudi counter-terrorism program by labelling terrorism as religious “deviation,” radicals as people who
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Hiro, Dilip. "Introduction." In Cold War in the Islamic World. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190944650.003.0001.

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The Introduction outlines the four-pillar foundation on which the main text of the volume rests. These are Sunni-Shia differences in doctrine, ritual, law, and religious organization; the singular role of Sunni Islam’s Wahhabi doctrine in the rise of the Kingdom of Saudi Arabia in 1932, occupying four-fifths of the Arabian Peninsula, starting with the small First Saudi State (1744-1818), followed by the Second Saudi State (1824-1891); the salience of Saudi Arabia as the birthplace of Islam and the site of the Kaaba, the centerpiece of the Hajj pilgrimage; and the social, economic and demograph
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Conference papers on the topic "Arabian Peninsula - Religion"

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MEHMETALI, Bekir. "THE ARAB-TURKISH BROTHERHOOD IN MODERN ARABIC POETRY." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-3.

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Since ancient times, Arabic poetry has been a depiction of everything that is happening in the Arab environment that surrounds the poet wherever he is, and his igniting flame has not been extinguished in their souls, despite the subjugation of the Arab world to the rule of non-Arabs after Islam. It is known that the Arab Muslims set out from the Arabian Peninsula as conquerors and heralds of the serious Islamic religion, and as a result of this the entry of nonArabs into Islam that enlightened the darkness of their hearts, so the Persians, Romans, Copts, Abyssinians, Turks, and others will be
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