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Journal articles on the topic 'Arabic Islamic poetry'
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1
Bano, Dr Najma, and Saeeda Bano. "Poetry in the light of Islamic law." Al Khadim Research journal of Islamic culture and Civilization 3, no. 1 (March 31, 2022): 85–91. http://dx.doi.org/10.53575/arjicc.v3.01(22)a6.85-91.
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Poetry is one of the oldest, most prestigious arts therefore there have been countless poets, critics and researchers on poetry across history, Arabic poetry has played a vital role in the Arabic culture and heritage, it has also passed by many changes throughout history until it reached in the form we see today, in this article we searched about the relation of Arabic poetry with the Islamic law and the influence it has on it as well as the part it plays in it, it is also a response to those who see poetry as a lost and dark art. However, the poetry concerned with the Islamic law has always been honest and pure and has been a tool to explain, express and teach.
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Huwaida. "SPIRITUAL VALUES IN PRE-ISLAMIC ARABIC LITERATURE." FITRAH: International Islamic Education Journal 4, no. 1 (June 30, 2022): 41–53. http://dx.doi.org/10.22373/fitrah.v4i1.1986.
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Poetry is an accumulation of beauty and imagination in the form of compositions that represent the subtlety of feelings and have messages that penetrate the recesses of the soul. Although the poetry comes from a time when there was not yet has a light of divine truth, there has been poetry with spiritual values touching the spiritual experiences. Therefore, this study aims to examine poetry that has spiritual value in pre-Islamic Arabic literature. Content-analysis is applied to find the spiritual values in a selected poetry. The result shows that spiritual values emerged such as kindness and compassion for others; generosity; deep thoughts about death; peacefulness; keeping promise; sincerity.
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Abd karim, Norhayati. "PERANAN SYAIR ARAB DALAM KARYA MASYARAKAT TEMPATAN MENYUMBANG KEPADA PEMBANGUNAN PENDIDIKAN ISLAM DI ALAM MELAYU." Asian People Journal (APJ) 6, no. 1 (April 27, 2023): 124–32. http://dx.doi.org/10.37231/apj.2023.6.1.411.
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Abstract: Arabic literature, especially poetry, is well-known in the Malay World. Despite not being fluent in Arabic, the emergence of Arabic poetry contributes to enhancing Islamic teaching. With the existence of Arabic poetry in the Malay world, students show interest in studying it. They pursue their studies in Arab countries until they become poets and masters of Arabic poetry among Malay Islamic scholars. This research was carried out qualitatively through interviews, document references, book consultations, and visits to several Muslim cemeteries in Indonesia and Brunei Darussalam. The objective of this research is to explain the function of Arabic poetry in the field of Islamic education in the Malay world. According to the study's findings, using Arabic poetry in teaching and learning can help develop knowledge in Islamic studies in both the past and present generations.
Keywords: Arabic Poems; Education; Malay Islamic Scholars; Malay
Abstrak: Kesusasteraan Arab, terutamanya syair, sangat terkenal di Alam Melayu. Walaupun tidak lancar dalam bahasa Arab, kemunculan syair Arab menyumbang kepada meningkatkan pengajaran Islam. Dengan adanya syair Arab di Alam Melayu, pelajar menunjukkan minat untuk mempelajarinya. Mereka mengejar pelajaran mereka di negara Arab sehingga menjadi penyair dan pakar syair Arab di kalangan para Ulama Melayu. Kajian ini dilakukan secara kualitatif melalui temu bual, rujukan dokumen, konsultasi buku, dan lawatan ke beberapa perkuburan Muslim di Indonesia dan Brunei Darussalam. Objektif kajian ini adalah untuk menjelaskan fungsi syair Arab dalam bidang pendidikan Islam di dunia Melayu. Menurut hasil kajian, menggunakan syair Arab dalam pengajaran dan pembelajaran dapat membantu membangunkan pengetahuan dalam pengajian Islam dalam generasi lalu dan masa kini.
Kata kunci: Syair Arab; Pendidikan; Ulama Melayu; Melayu
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Schmid, Nora K. "Louis Cheikho and the Christianization of Pre-Islamic and Early Islamic Ascetic Poetry." Philological Encounters 6, no. 3-4 (December 9, 2021): 339–73. http://dx.doi.org/10.1163/24519197-bja10025.
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Abstract Using the Jesuit scholar Louis Cheikho’s (1859–1927) work on pre-Islamic and early Islamic ascetic poetry as a focal point, this article examines two strategies which contemporary and later scholars accused Cheikho of using to falsify the Arabic literary heritage. Cheikho de-Islamized Arabic language texts through editorial interventions, as evinced by his edition of the Dīwān of the Abbasid ascetic poet Abū al-ʿAtāhiya. Furthermore, he overtly laid claim to the past by Christianizing pre-Islamic poetry. In his work al-Naṣrāniyya wa-ādābuhā bayna ʿarab al-jāhiliyya, Cheikho tried to establish the “origins” of Arabic cultural and literary production in Christianity. He did so in response to Arab and European intellectuals who challenged the Christian contribution to Arabic. Above all, he rejected racist ideas embedded in nineteenth-century European philology, notably the denigration of Semitic languages and their speakers based on the “Aryan”/“Semite” binary in Ernest Renan’s (1823–1892) work.
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Jalees, Rasha, and Mohammad AL- Qudah. "The Transcendent in Literature." Dirasat: Human and Social Sciences 49, no. 1 (August 2, 2022): 290–304. http://dx.doi.org/10.35516/hum.v49i1.1660.
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Arabic poetry has changed after the advent of Islam; that poets started to adopt Islamic concepts and values to create a new method of rising and boasting and searching for the metaphysical and the abstract. This new vision was accompanied with the Islamic entity and the elevated abstract; thus, this has influenced poets’ vocabulary, methods, and poetic diction. This research aims to uncover the elevated intellectual transformations that Islam came up with in the Arabic poetry and their influence upon the Arabic poem and its subjects in the Islamic age. This is done by showing the religious elevated meaning and the humane tendency that is embodied in poetic patterns that reflected Islam as a big intellectual authority on the Arabic poetry. The study has examined three poetic patterns which are: the self-religious pattern in the poetry of Hassan Bin Thabit; the second pattern is the world of platonic love in the poetry of Jameel Buthaina. The last pattern discusses the horizon of liberty, sacrifice and the concept of life and death in the poetry of “Khawarej.”
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Gabr, Intidhar Ali. "The Arab-Islamic evoke in Borges’ poetry." Journal of the College of languages, no. 48 (June 1, 2023): 109–27. http://dx.doi.org/10.36586/jcl.2.2023.0.48.0109.
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This article deals with the Arab-Islamic influence on the Argentine writer Luis Jorge Borges who is considered one of the greatest writers of the twentieth century. He speaks many languages and has a very significant cultural background. He is known for his great love of the Arabic language and his deep knowledge of oriental culture. Islamic and Arabic themes have always been present in his literary works and his writing style, whether in a novel, essay, or poetry. This descriptive study tries to study how the author uses Arabic material to express other ideas in an international literary style through quotes or metaphors. The article shows a small part of this Arab- Islamic influence by analyzing the poem entitled “Metaphors in the Thousand Nights and a Night” by the Argentine writer Luis Borges.
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Numani, Dr AJM Qutubul Islam. "The Use of Arabic Words in the Poems and Writings of Revolutionary Poet Kazi Nazrul Islam: An Analytical Study." Dhaka University Arabic Journal 23, no. 26 (June 14, 2024): 137–62. http://dx.doi.org/10.62295/mazallah.v23i26.64.
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Qazi Nazrul Islam was a great revolutionary poet, a creative and a genius writer, a Bangladeshi national poet, and a man gifted by God. He touched on all literary branches of poems, songs, Islamic songs, stories, novels, plays, scholarly articles and music. He was also a journalist as he used to write in the daily newspapers on various literary topics, especially Islamic issues. So, he is said to be the poet of the Islamic Renaissance. When the business relations and Muslim relations of the people of India, especially the Bangladeshis, with the Arabs began to develop, the Arabic word began to enter the Bengali language. There was a new trend among Indian writers and poets to use Arabic words in their writings, whether poetry or non-poetry. The poet Qazi Nazrul Islam vowed to Islam to use more Arabic words in his writings. Therefore, I like to choose the topic "Using Arabic Words in the Poetry and Writings of the Qazi Nazrul Islam" to know the size of the Arabic words used in the poet's writings and to know the types of terms used in his writings from singular, dual, and plural.... etc. Researchers and writers point to the importance of this topic and encourage them to research in detail on this topic and to benefit readers and researchers about the poet's exceptional talent and his reaching the top of poetic fame; albeit poetically brilliant, he could not reach the secondary stage of education. The research shows that the entry of Islam into Bengal, in general, gave a brief overview of the poet's life and works and the critics' opinions about him. At the same time, this research also discusses the Arabic alphabet in sequential order with a straightforward and cites a list of sources and references.
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Al Faouri, Awni Subhi. "Intertextuality in Habib Al Zayoudi’s Poetry." Journal of Arts and Social Sciences [JASS] 6, no. 2 (June 1, 2015): 107. http://dx.doi.org/10.24200/jass.vol6iss2pp107-116.
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This research paper discusses intertextuality in Habib Al Zayoudi’s poetry. Intertextuality is considered one of the recent techniques used in modern Arabic criticism. The study shows that the poet is fully aware of pre- Islamic poetic and cultural works. He is also fully aware of the poetic and intellectual output of the Arabs since early Arabic and Islamic times until today. The study also shows that the poet is also aware of the overall human legacy. The study found that Al Zayoudi invested his encyclopedic knowledge and utilized it in his unique poetic production, which earned him a prominent position on the scene of Arabic poetry.
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Al Faouri, Awni Subhi. "Intertextuality in Habib Al Zayoudi’s Poetry." Journal of Arts and Social Sciences [JASS] 6, no. 2 (June 1, 2015): 107–16. http://dx.doi.org/10.53542/jass.v6i2.1091.
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This research paper discusses intertextuality in Habib Al Zayoudi’s poetry. Intertextuality is considered one of the recent techniques used in modern Arabic criticism. The study shows that the poet is fully aware of pre- Islamic poetic and cultural works. He is also fully aware of the poetic and intellectual output of the Arabs since early Arabic and Islamic times until today. The study also shows that the poet is also aware of the overall human legacy. The study found that Al Zayoudi invested his encyclopedic knowledge and utilized it in his unique poetic production, which earned him a prominent position on the scene of Arabic poetry.
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Larsen, David. "The Riddle of the Thread: On Arabic ghazal." Studia Metrica et Poetica 10, no. 2 (December 31, 2023): 61–88. http://dx.doi.org/10.12697/smp.2023.10.2.03.
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Ghazal is the Arabic word for “amatory verse”, and in other languages of the Islamic world it designates a sonnet-like poetic form. The notion that the word stems from Arabic ghazl “spinning thread” is widely held, despite the absence of support for this in classical lexicography and poetry criticism. Comparison to Semitic cognates points to an alternative derivation of ghazal from a verb of speaking – specifically, speech that is ambiguous and suggestive – by way of attraction to the gazelle (Arabic ghazāl), an ancient Near Eastern idiom for the beloved. While ghazal poetry emerged in Western Arabia during the first century of Islam, the genesis of ghazal as a term of art predates the literary record, as may be appreciated in a poem by ʿAmr ibn Qamīʾa (6th century CE) that has been called the earliest complete qaṣīda in Arabic manuscript tradition.
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Munir, Moh, and Rizka Eliyana Maslihah. "Takwīn al-Bīah al-Lughawiyyah Litarqiyah al-Mahārah al-Intājiyyah fī al-Ma’āhid al-‘Aṣriyyah bi Ponorogo." LISANIA: Journal of Arabic Education and Literature 5, no. 2 (December 3, 2021): 237–51. http://dx.doi.org/10.18326/lisania.v5i2.237-251.
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This qualitative research aimed to find out: 1) the formation of formal and natural language environment to improve students' speaking skills in various modern Islamic boarding Schools at Ponorogo. 2) the formation of formal and natural language environment to improve students' writing skills in various Modern Islamic Boarding Schools at Ponorogo. The results indicate that: 1) Students' speaking skills are improved through the following Arabic language environmental activities: using Arabic in daily conversation, Arabic learning, the use of language laboratory, adding new daily vocabulary, annual language competition, listening to foreign language news, language error correction, speech competition, poetry reading, debate, and Arabic storytelling. 2) Students' writing skills are improved through the following Arabic language environmental activities: writing foreign-language articles, speeches, debate, English storytelling, poetry, songs, drama texts, and Arabic news texts, weekly writing exercises, and writing Arabic articles competition.
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Dr. Imrana Shahzadi and Dr. Asif Ali Raza. "Concept of Ar Joza Throughout All Era in Arabic Literature." ĪQĀN 6, no. 1 (January 31, 2024): 1–15. http://dx.doi.org/10.36755/iqan.v6i1.447.
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Islam guides it's followers in all aspects of life. Poetry is part of literature in all languages specially in Arabic. Islam turned the poetry into effective and positive element of society. Urjuza is ancient type of Arabic poetry in the battle fields since early times. In Islamic history many companions used Urjuza for inspiring Muslims to jihad and propagating the message of Islam, like Abdullah bin ruwaha, Abu Dujana Abdullah bin Khaddad and may other. This research demonstrates the impact of Urjuza in pre Islamic period and throw light on contribution of Muslim poets writers and scholars in this field.
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Webb, Peter. "Desert places: toponyms in pre-Islamic Arabic poetry." Semitica et Classica 13 (January 2020): 251–65. http://dx.doi.org/10.1484/j.sec.5.122990.
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Rehab AbdUlmohsen Al- Qurashi, Rehab AbdUlmohsen Al Qurashi. "The influence of Islam on forming images in the Umayyad poetry: أثر الإسلام في تشكيل الصور ومقاصد الشعر الأموي." المجلة العربية للعلوم و نشر الأبحاث 7, no. 2 (June 29, 2021): 53–41. http://dx.doi.org/10.26389/ajsrp.r070121.
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The research deals with the image in the Umayyad poetry and how these images embodied the Islamic spirit and how Islam influenced it. The inclusion of images in several topics and areas of the Umayyad poetry whether these topics were concerned with the traditional topics of the Arabic poetry that exist in the Pre- Islamic and Islamic poetry or the topics that clearly appeared in such literature such as polite love, political, religious sects and parties. I'll point out some samples of the Umayyad poetry with the Islamic image and the objectives of poetry and how these images can illustrate the content of the poem that implies the meaning of the poem and its meaning.
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Gelder, Geert Jan van. "Street-Arabs, Satire, and the Status of Poetry." Arabist: Budapest Studies in Arabic 15-16 (1995): 121–32. http://dx.doi.org/10.58513/arabist.1995.15-16.13.
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The article provides an analysis of the changing status of Arabic poetry. It will be shown that after the great conquests of early Islamic times, Classical Arabic poetry was never truly popular, in the sense of known to and appreciated by all layers of society, except for the odd line or short epigram, usually of the jesting kind, which had a low status. This conclusion may serve to counterbalance overenthusiastic statements on the importance of poetry for the Arabs.
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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.
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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.
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Al-Dabbagh, Abdulla. "The Oriental Sources of Courtly Love." International Journal of Arabic-English Studies 3, no. 1 (January 1, 2002): 21–32. http://dx.doi.org/10.33806/ijaes2000.3.1.2.
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This paper singles out three key theoretical, oriental perspectives on love that have been, to a greater or lesser degree, recognized by scholars as sources for western courtly love notions: Ibn Hazm's Tawq al-Hamama (The Dove's Neck Ring), Ibn Sina's Risala fi 'I- 'lshq (Treatise on Love), and the general Sufi outlook, particularly in the works of Ibn Al-Arabi and Rumi. While chivalry, the forms and features of Arabic music and Arabic poetry, Arabic poetic themes and specifically the expressions and concepts of love in poetry have long been studied as the. main Arab/Islamic contributions to courtly love, no detailed study of this relationship at the theoretical level has so far been done. Such a study, particularly of the ideas of thinkers like Ibn Sina , Ibn Al-Arabi, and Rumi will serve to illuminate not only western works explicitly devoted to the topic, but also a key trend in the western conception of love generally, as well as the whole genre of tragic romance in modern western literature. .
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Rebronja, Semir. "AL-GHAZAL – ARABIAN LOVE POEM IN THE PRE-ISLAMIC AND UMAYYAD PERIOD." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 12 (December 15, 2014): 241–60. http://dx.doi.org/10.51728/issn.2637-1480.2014.12.241.
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The paper treats the Arabic love poetry and its main features in the pre-Islamic and Umayyad period. The formation, development and characteristics of this poetry are closely related to the nature of the poet, as well as the place of its origin. Based on this, we distinguish between urban and desert ghazals. From the point of stylistic peculiarities, as well as the poet‘s commitment to the aim of his poetry, urban ghazals are equalled with hedonistic and desert ghazals with uzrit or Platonic ghazals. The origins date back to the early periods and the beginning of the Arabic literary tradition. And the oldest poems that we have today begin with an introductory love prologue, which had a significant place at the very beginning of the pre-Islamic kasidah and was a prelude to further poet’s singing. The love poem was transferred to the Umayyad period, but in a new form and with new linguistic-stylistic peculiarities, and also, the Umayyad epoch was the period of independence of ghazals as an independent poetic genre. This has put the ghazal in a rightful place in Arabic literature and in the future it will very rarely have the role from the period of a pre-Islamic kasidah, when it was only one sequence in the poet‘s singing. Keywords: ghazal, love poetry, kasidah, hedonistic ghazal, platonic love
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Kurnia, Muhammad, and Rahmat Hidayat. "The Miracle of Arabic Language: From Pre-Islamic To Islamization." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 23, no. 2 (December 19, 2022): 129–41. http://dx.doi.org/10.19109/jia.v23i2.15064.
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Language contributes greatly to human civilization. Among the world's major languages spoken by mankind is Arabic. Arabic influences many aspects of life, such as Roman civilization in many fields, even music and poetry. Jahiliyyah Arabic only serves as a literary language. But when Islam came, Arabic underwent a very significant development, becoming the language of science. This is what is meant by the process of Islamization. This study aims to explain the influence of Islam on Arabic. Therefore, through this paper it can be concluded that even though there are several Arabic terms that are the same as those used during the Jahiliyyah and the advent of Islam, basically they have different meanings and emphasis. Islam came to have an influence in facilitating the pronunciation of Arabic terms which were previously complicated or even providing new Arabic vocabulary that was not known during the Jahiliyya period.
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Hussein, Ali Ahmad. "Poetry and the Qurʾan: The Use of tashbīh Particles in Classical Arabic Texts." Religions 14, no. 10 (October 23, 2023): 1326. http://dx.doi.org/10.3390/rel14101326.
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This study examines the use of five tashbīh (simile) particles which appear in close frequency in pre-and early Islamic poetry and in the Qurʾan. The particles are ka-(as), ka-mā (such as), mithl (like), and derivatives of the roots ḥsb (deem) and shbh (looks like, similar to). As well as understanding classical Arabic techniques for composition of similes, the study examines aspects of the interrelationship between the Qurʾan and the poetry corpus, the single surviving Arabic text to which the scripture was exposed. It finds greater common structural and lexical similarities between poetry and the Qurʾan in its earlier period (during the Meccan Revelation, 610–622 CE) than later, following the migration of Prophet Muḥammad to Medina (622–632 CE), when other ways of using these particles developed. This suggests surveying these techniques in other texts possibly known to Medinian society, such as the Bible. The present study outlines the premise that qurʾanic composition moved from the influence of the Arabic prototype seen in the poetry in the earliest periods of Revelation to a different form in later periods (texts, possibly biblical). This premise can be further explored by future examination of the interrelationship between the Qurʾan, pre- and early Islamic poetry and the Bible.
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Rahman, Siti Hazwani binti Abd, Rahmah Binti Ahmad H. Osman, and Muhammad Asyraf bin Zaina. "The Poetic Style of Ka`b bin Zuhair and Its Role in the Islamization of Knowledge: Islamic Poetry as a Model." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 3 Special Issue (July 1, 2022): 18–37. http://dx.doi.org/10.46722/hikmah.v5i3b.
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Kaab bin Zuhair has a high status in Arabic poetry and is a descendant of a family gifted with poetry. His father is the well-known pre-Islamic poet Zuhair bin Abi Salma. He was one of the famous poets in the pre-Islamic era even after the advent of Islam. It is worth noting that he plays an important role in preserving the message of Islam through his poems and poems. Likewise, there are many Islamic values and knowledge about Islam from the poetry of Ka`b bin Zuhair in the era of Islam. This research aims to know the poetic style of Kaab bin Zuhair in his Islamic poetry and to discover a role in his poetry about the Islamization of knowledge. The article released on the desk descriptive approach and focused the research on Islamic poetry. The researcher analyzed the Islamic poetry of Kaab bin Zuhair based on the explanation of the Diwan of Kaab bin Zuhair to Abu Saeed Al Hussein bin Al Hussein bin Abdullah Al Sukari. The research concluded that Kaab bin Zuhair's poetry was profoundly affected by Islam in terms of terms and methods.
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Mohamed Khalaf, Elabdo Ali. "THE MEANING OF THE WORD IN THE MUSICALITY OF ARABIC POETRY." Alatoo Academic Studies 23, no. 2 (June 30, 2023): 258–66. http://dx.doi.org/10.17015/aas.2023.232.25.
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Scholars and researchers, such as Brockelman and Nicholson, associate the origin of Arabic literature, as well as other world literatures that also arose, with witchcraft or divination. According to Brockelman, the origin of Arabic poetry - this is witchcraft, and it arose from the muttering of sorcerers and their intonations. While Nicholson connects ancient Arabic poetry with divination, in his opinion, the soothsayer is the reference point (authoritative source) of the tribe, and they turn to him in their wars and reconciliations, as well as in the management of their affairs, and on his divination (opinion) is based on the whole tribe. In the pre-Islamic era, the Quraysh language prevailed in literature and poetry over other tribes because of its religious status and the position of its people among the Arabs. When the era of Islam and after it the epochs came into the present, the social character prevailed over the tribal character, poetry became the expression of the direction of one nation, instead of individual tribes. The music of poetry began to correspond to music that corresponds to the meaning that the poet aspires to, this is how the music of words and letters appeared, which has become an integral part of Arabic poetry and poetic poetry in the modern era.
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Yasin, Agus, and Firda Amalia Rahmah. "Al-Ansyiṭah al-Lugawiyyah fī Barnāmaj al-Mukhayyam al-'Arabī bi Ma’had li al-Banāt Darussalam Gontor Mantingan Ngawi." Arabia 14, no. 2 (December 19, 2022): 175. http://dx.doi.org/10.21043/arabia.v14i2.15040.
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<p align="center"><em>The purpose of this study, to find out the language activities in the Al-Mukhayyam Al-‘Arabiy improve</em><em>d</em><em> speaking skills at Modern Islamic Boarding School Darussalam Gontor For Girls 1. The researchers saw this event had succeeded in shaping the environment and make them proficient in speaking Arabic every day. Many advantages of this event, researchers want to know more about what kinds of activities held in the event. This research is a qualitative research. In collecting data, the researcher used 3 methods, namely the documentary method, the interview method and the observation method. In data analysis, the method used is Miles and Hubberman. The results of the research, among the linguistic activities in the event are speeches, Arabic debates, Arabic broadcasts, poetry, listening, insya, dobtul papers, nahwu and shorof. And the events that can improve speaking skills are speeches, Arabic debates, Arabic broadcasts, poetry, nahwu and shorof.</em></p><br /><p><em><br /></em></p><p align="center"> </p>
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Shahida, Salma, and Shagufta Nasreen. "A-1 A Historical View on the compilation of Poetry in Dewans." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (June 30, 2020): 1–10. http://dx.doi.org/10.53575/a1.v4.01.1-10.
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The process of compiling and collecting poetry, that started during the Umayyad period and reached its climax in the Abbasid era , was a remarkable effort in Arabic literature. It depicts and portrays the true picture of Arabs and Muslims in the pre-Islamic and Islamic periods. These collections are the history of Muslim Nation. The name of Diwan on Poetry was unknown during the first three centuries, but is spread in the fourth century AH. In this period, many Diwans and poetry collections were compiled and prepared. This article illustrates the complete history of the compilation of poetry collection in the form of Diwaan
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al-Shamlān, Nūra. "The Image of the Woman in the Poetry of al-Sharīf al-Raḍī." Darah Journal of Arabian Peninsula Studies 1, no. 2 (December 20, 2023): 181–213. http://dx.doi.org/10.1163/29501768-20230202.
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Abstract From pre-Islamic times onwards, the themes of love and the beauty of women occupied a prominent place in Arabic poetry. This article seeks to describe the image of the woman in the poetry of the prominent Abbasid-era poet, al-Sharīf al-Raḍī. It begins with a discussion of love poetry in Arabic in general, from pre-Islamic times until the era of al-Raḍī in the 4th/10th century. Attention is given to the various techniques employed by poets to describe and praise the beloved as well as to the developments witnessed by this genre, especially during the Umayyad and early Abassid eras. Following a biographical sketch of al-Sharīf al-Raḍī, the article proceeds to discuss his relationship to women, in all its different manifestations, with particular attention to his Hijāziyyāt, poems of passion and longing. The article concludes with the opinions of both medieval and modern critics of al-Raḍī’s poetry. Al-Raḍī is seen as an accomplished poet who successfully combined the beauty of the nomadic world with the refinement of civilization.
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Halimah, Ahmad Mustafa. "Translation of Islamic Arabic Poetry: A Two-Stance Methodological Framework." World Journal of English Language 11, no. 2 (September 22, 2021): 152. http://dx.doi.org/10.5430/wjel.v11n2p152.
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This study investigates whether it is possible to translate Islamic Arabic poetry, as a universal literary religious genre, into English to a high level of quality. A global-local translation framework (Halimah, 2020) is applied to the translation of Imam Ashshafi’ee’s[i] poem “الرضا بقضاء الله”/ “Accepting Fate with Pleasure” into English, where a methodological collaboration between a bilingual translator and an English poet manifests a two-stance methodological framework. The results, along with the qualitative and quantitative analysis of poetic extracts used in this paper, indicate that this framework has resulted in improving the quality of Islamic Arabic poetry translation. The translated materials proved to be ‘novel and appropriate’, achieving a very high 90% of approximation of the original text against ACNCS criteria. This framework can also be applied by translators of other literary and non-literary texts to bring more structure and clarity to the discipline of translation.[i]Muhammad bin Idrees Ashshafi’ee (DoB:150H/767A.D died in 204H/820A.D.) The founder of the Sunni School of Law مذهب الشافعية
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Nawayseh, Abeer Jarad, and Mohammad Ibrahim Adayleh. "Death and Immortality Symbolism in Pre- Islamic Poetry." Dirasat: Human and Social Sciences 50, no. 4 (July 30, 2023): 459–73. http://dx.doi.org/10.35516/hum.v50i4.5753.
Full textAbstract:
Objectives: The aim of this study is to unveil the vision and imagery of pre-Islamic poetry about death and immortality and how pre-Islamic poets expressed this phenomenon in their poetry. This is explored based on the vision of the nature of death, and thoughts and myths related to it, in the view of pre-Islamic people.
Methods: The study followed the descriptive-analytical approach in tracking the idea of death and immortality in the poetry of the pre-Islamic era.
Results: It was found that the pre-Islamic poet held certain belief about death as an absolute destiny. Also, pre-Islamic poetry showed connections with pre-Islamic religious beliefs, hence, it represents their faith of the idea of recreation and reckoning. In addition, there can be noticed a representation of ancient burial ritual of the Arabs, and the cases of individual and collective death.This poetry also indicated an attempt to find ways to confront death and achieve immortality.
Conclusions: Researchers in the future should give the duality of death and mortality the necessary attention and identify it as a prominent phenomenon in pre-Islamic poetry in particular and Arab poetry in general. This phenomenon (the duality of death and mortality) can be traced in the classical Arabic books. The subject needs a variety of studies analyzing the aspects of death and the other phenomena emerged in this poetry at that time
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الكريطي, حاكم حبيب, and مجبل عزيز حسن. "Description of the she-camel in the poetry of the first Islamic poets." Kufa Journal of Arts 1, no. 26 (May 17, 2016): 79–100. http://dx.doi.org/10.36317/kaj/2015/v1.i26.6149.
Full textAbstract:
The camel was not absent from the Arabic poem as a means of entertaining worries, and a tool by which the poet escapes from his painful present through a journey that may be long or short. Arabic . The research attempted to stop at the description of the camel in the journey section in the poetry of the first class Islamic poets who did not overlook the camel
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Moor, Ed de. "Christelijke Themata in de Moderne Arabische Literatuur." Het Christelijk Oosten 47, no. 1-2 (November 29, 1995): 73–94. http://dx.doi.org/10.1163/29497663-0470102006.
Full textAbstract:
Themes Related to Christianity in Modern Arabic Literature Although Christians contributed largely to modern Arabic literature, in literary studies Arabic literature is generally considered as the reflexion of Islamic culture. Scholars tend to neglect the Christian aspects of this literature. Nevertheless there are some studies which deal with works by modern writers, Moslims and Christians alike, on themes such as mixed marriage, Church and State, the problem of the minorities and religious questions. Striking themes in modern Arabic prose and poetry, are the presentation of Jesus, the Son of Men, as a prophet of social justice, and motifs such as the Holy Cross and the Resurrection. We find these themes fairly often in the prose written by Jibran Khalil Jibran, a Lebanese Christian, in the poetry by the so-called T ammuzian poets and in the Palestinian Resistance poetry. Modern novels sometimes deal with historical events concerning Christianity, as is shown in some works by Najib Mahfuz and Kamil Husayn.
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Castagna, Giuliano. "An Analysis of the Modern South Arabian Languages as ‘Islamic Languages’." Eurasian Studies 18, no. 1 (September 23, 2020): 73–87. http://dx.doi.org/10.1163/24685623-12340085.
Full textAbstract:
Abstract The Modern South Arabian languages (MSAL) are seldom mentioned in Islamic studies, as they never served as a literary vehicle. They began to be written only very recently, mainly in text messages, and their use is confined to the domestic environment and oral poetry. Despite this, the MSAL fall neatly within Bausani’s concept of “lingua islamica”: firstly, they have been influenced by an Arabic superstratum since time immemorial, which left numerous traces in their lexis and, to a lesser extent, in other linguistic domains. Secondly, their speakers embraced Islam in the course of a slow but steady process, which began with the wars of apostasy (632-33 CE) and was still ongoing in mid-20th century. Hence, the Islamic culture, conveyed by their Arabic-speaking neighbours, whom they felt as more prestigious, exerted an enormous pressure on the cultural setting of MSAL speakers. Additionally, and in contrast with other Islamic languages, virtually every speaker of a MSAL is proficient in Arabic, and has been so for at least five centuries. In light of the above-mentioned facts, this study describes the extent to which the MSAL can be considered Islamic languages, by looking at their phonetics, morphology, syntax and lexis through the lens of Bausani’s framework. The conclusions show that the MSAL retain remarkably resilient native elements which co-exist with likewise strong Arabic/Islamic elements in a culturally and linguistically functional system.
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Semaan, Gaby. "The Hunt In Arabic Poetry: From Heroic to Lyric to Metapoetic." American Journal of Islamic Social Sciences 35, no. 3 (July 1, 2018): 76–79. http://dx.doi.org/10.35632/ajiss.v35i3.483.
Full textAbstract:
In his book, The Hunt in Arabic Poetry: from Heroic to Lyric to Metapoet- ic, Jaroslav Stetkevych traces the evolution of Arabic hunt poetry from its origins as an integral part of the heroic ode (qaṣῑda) to becoming a genre by itself (ṭardiyya) during the Islamic era, and then evolving into a meta- poetic self-conscious expression of poets in our modern time. The book is a collection of a revised book chapter and a number of revised articles that Stetkevych published between 1996 and 2013 discussing Arabic hunt poet- ry at different periods spanning from the pre-Islamic age, known in Arabic as “al-‘Aṣr al-jāhiliyya” (Age of Ignorance), to the contemporary era. This does not diminish the coherence of the book nor detract from Stetkevych’s welcomed thematic approach and his contribution to literary criticism on Arabic poetry and the socio-political and linguistic factors that influenced its development and evolution. Stetkevych divides his 256-page book into three parts. The first part, entitled “The Heroic and the Anti-Heroic in the Early Arabic Ode: The Qaṣῑdah,” consists of three chapters and discusses the evolution of the qa- ṣῑda (ode) during the Age of Ignorance. Stetkevych dissects the structure of the ode and shows how hunt poetry was an integral part of it (not an independent genre). In doing so, Stetkevych draws a vivid picture of the life and geosocial terrain of the period spanning from pre-Islamic to the mid-Umayyad eras. In the first chapter, “The Hunt in the Pre-Islamic Ode”, Stetkevych uses examples mainly from the Mu‘allaqāt of Rabī‘ah ibn Maqrum, Labād Ibn Rabī‘ah, and the famous Imru’ al-Qays to illustrate the different roles hunt poetry played based on where it fell in the structure of the ode. He further establishes that the hunt section of the ode served as the origin for what later became a genre in its own right, known as ṭardiyya. In the second and third chapters, “The Hunt in the Ode at the Close of the Archaic Peri- od” and “Sacrifice and Redemption: The Transformation of Archaic Theme in al-Ḥuṭay’ah”, Stetkevych distinguishes between the different terms for “hunt” and the ṭard that would be the “chivalrous hunt” that takes place from the back of a horse. Parsing these distinctions with poems from ‘Ab- dah Ibn al-Ṭabῑb, al-Shamardal, and ‘Amr Ibn Qamῑ’ah, among others, the author sketches how hunt poetry began taking its own shape as a freestand- ing genre during the Umayyad period: when hunt poetry “is no longer ex- plicitly ‘chivalrous’… we are now in the realm of falconry” (55). The second part of the book, “The Hunt Poem as Lyric Genre in Classi- cal Arabic Poetry: The Ṭardiyyah”, is made up of four chapters that discuss the maturation of the hunt poem under ‘Abbasid rule. During that period, the cultural, economic, scientific, and social renaissance left its impact on poets and poetry. Hunt poetry became a genre of its own, taking an inde- pendent form made of hunt-specialized shorter lyrics. Stetkevych begins this section in chapter 4, “The Discreet Pleasures of the Courtly Hunt: Abū Nuwās and the ‘Abbasid Ṭardiyyah”. He shows how the move of hunt po- etry from subjective to objective description was utterly distinctive under “Abu Nuwas, the master of archaic formulas, who is capable of employing those formulas in conceits that are no longer archaic” (102). Chapter 5, “From Description to Imagism: ‘Alῑ Ibn al-Jahm’s ‘We Walked over Saffron Meadows’,” shows how Ibn al-Jahm and other Abbasid poets such as Ibn al-Mu‘tazz and Abū Firās al-Ḥamdānī “exercise considerable stylistic freedom in developing their own markedly varied but distinctive ṭardiyyah-po- ems from the broadly imagist to the highly lyrical to the fully narrative” (131). Stetkevych shows how the rhythm of hunt poetry was liberated as the Abbasid poets moved from the rajaz meter used in pre-Islamic hunt poetry to modifying and modulating “the ṭawῑl meter to create the unique rhythmic qualities” (131). In chapter 6, “Breakthrough into Lyricism: The Ṭardiyyahs of Ibn al-Mu‘tazz,” the author uses multiple examples to show how “the ṭardiyyah not only found that new lyrical voice but also allowed it … to become a closely integrated and even more broadly formative part of that poet’s multi-genre ‘project’ of a ‘new lyricism’ of Arabic poetry” (183). Chapter 7, “From Lyric to Narrative: The Ṭardiyyah of Abu Firas al-Ḥam- danῑ,” demonstrates how the prince poet “abandons the short lyric mono- rhyme for the sprawling narrative rhymed couplets (urjuzah muzdawijah)” (9). Stetkevych notes that although this “shift did not result (yet) in the achievement of a separate narrative genre, it can …be rightfully viewed as a step in the exploration of the possibility of a large narrative form” (187). The third and final section, “Modernism and Metapoesis: the Pursuit of the Poem,” discusses the revival of hunt poetry by modernist poets after being neglected for centuries. Chapter 8, “The Modernist Hunt Poem in ‘Abd al-Wahhab al Bayatῑ and Aḥmad ‘Abd al Mu‘ṭῑ Ḥijazῑ,” examines two poems of the two poets, both entitled Ṭardiyyah. Stetkevych argues that the Iraqi free-verse poet, al-Bayatῑ, transformed the “genre-and form-bound, rhymed and metered lyric… into a formally free exploration of the dra- matic and tragic image of the hunted hare as a metaphor for the political and cultural predicament of modern man” (9). Meanwhile, Hijazi’s Ṭardi- yyah transforms “the poignant lyricism of the traditional hunt poem into an expression of the poet’s personal experience of political exile and poetic restlessness and frustration” (10). The author concludes that the two poets’ explorations into ṭardiyyah “helped not only to preserve and activate the classical metaphor of hunt/ṭardiyyah into modernity, but in equal measure to validate and enrich the achievements of modern Arabic poetry” (242). In the last chapter, “The Metapoetic Hunt of Muḥammad ‘Afῑfῑ Maṭar,” Stetkevych—through interpretation, comparison, and criticism—shows how Maṭar’s modern poetry while “hermeneutically connected to the old genre… [is] very personal mythopoesis” (10). Stetkevych’s book does not discuss Andalusian hunt poetry, such as that of ‘Abbās Ibn Firnās, Ibn Hadhyal and Ibn al-Khaṭīb, nor the Ṭardiyyah of the contemporary Egyptian poet ‘Abdulraḥman Youssef, published in 2011 after the revolution in Tunisia and two days before the Egyptian revolution started. While including such examples would have further bol- stered this already strong and convincing argument and further illustrated the evolution of hunt poetry from the pre-Islamic era into modern times, their absence does not take away from the book writ large. Stetkevych’s excellent English translations of the poetry cited make his examples more accessible to readers who do not know Arabic. Overall, the book is a very valuable addition to literary criticism of Arabic poetry written in English and will surely be a great asset for scholars, students, and others interested in Arabic poetry as a reflection of a cultural and humanistic experience.
Gaby SemaanAssistant Professor of ArabicUniversity of Toledo
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Semaan, Gaby. "The Hunt In Arabic Poetry: From Heroic to Lyric to Metapoetic." American Journal of Islam and Society 35, no. 3 (July 1, 2018): 76–79. http://dx.doi.org/10.35632/ajis.v35i3.483.
Full textAbstract:
In his book, The Hunt in Arabic Poetry: from Heroic to Lyric to Metapoet- ic, Jaroslav Stetkevych traces the evolution of Arabic hunt poetry from its origins as an integral part of the heroic ode (qaṣῑda) to becoming a genre by itself (ṭardiyya) during the Islamic era, and then evolving into a meta- poetic self-conscious expression of poets in our modern time. The book is a collection of a revised book chapter and a number of revised articles that Stetkevych published between 1996 and 2013 discussing Arabic hunt poet- ry at different periods spanning from the pre-Islamic age, known in Arabic as “al-‘Aṣr al-jāhiliyya” (Age of Ignorance), to the contemporary era. This does not diminish the coherence of the book nor detract from Stetkevych’s welcomed thematic approach and his contribution to literary criticism on Arabic poetry and the socio-political and linguistic factors that influenced its development and evolution. Stetkevych divides his 256-page book into three parts. The first part, entitled “The Heroic and the Anti-Heroic in the Early Arabic Ode: The Qaṣῑdah,” consists of three chapters and discusses the evolution of the qa- ṣῑda (ode) during the Age of Ignorance. Stetkevych dissects the structure of the ode and shows how hunt poetry was an integral part of it (not an independent genre). In doing so, Stetkevych draws a vivid picture of the life and geosocial terrain of the period spanning from pre-Islamic to the mid-Umayyad eras. In the first chapter, “The Hunt in the Pre-Islamic Ode”, Stetkevych uses examples mainly from the Mu‘allaqāt of Rabī‘ah ibn Maqrum, Labād Ibn Rabī‘ah, and the famous Imru’ al-Qays to illustrate the different roles hunt poetry played based on where it fell in the structure of the ode. He further establishes that the hunt section of the ode served as the origin for what later became a genre in its own right, known as ṭardiyya. In the second and third chapters, “The Hunt in the Ode at the Close of the Archaic Peri- od” and “Sacrifice and Redemption: The Transformation of Archaic Theme in al-Ḥuṭay’ah”, Stetkevych distinguishes between the different terms for “hunt” and the ṭard that would be the “chivalrous hunt” that takes place from the back of a horse. Parsing these distinctions with poems from ‘Ab- dah Ibn al-Ṭabῑb, al-Shamardal, and ‘Amr Ibn Qamῑ’ah, among others, the author sketches how hunt poetry began taking its own shape as a freestand- ing genre during the Umayyad period: when hunt poetry “is no longer ex- plicitly ‘chivalrous’… we are now in the realm of falconry” (55). The second part of the book, “The Hunt Poem as Lyric Genre in Classi- cal Arabic Poetry: The Ṭardiyyah”, is made up of four chapters that discuss the maturation of the hunt poem under ‘Abbasid rule. During that period, the cultural, economic, scientific, and social renaissance left its impact on poets and poetry. Hunt poetry became a genre of its own, taking an inde- pendent form made of hunt-specialized shorter lyrics. Stetkevych begins this section in chapter 4, “The Discreet Pleasures of the Courtly Hunt: Abū Nuwās and the ‘Abbasid Ṭardiyyah”. He shows how the move of hunt po- etry from subjective to objective description was utterly distinctive under “Abu Nuwas, the master of archaic formulas, who is capable of employing those formulas in conceits that are no longer archaic” (102). Chapter 5, “From Description to Imagism: ‘Alῑ Ibn al-Jahm’s ‘We Walked over Saffron Meadows’,” shows how Ibn al-Jahm and other Abbasid poets such as Ibn al-Mu‘tazz and Abū Firās al-Ḥamdānī “exercise considerable stylistic freedom in developing their own markedly varied but distinctive ṭardiyyah-po- ems from the broadly imagist to the highly lyrical to the fully narrative” (131). Stetkevych shows how the rhythm of hunt poetry was liberated as the Abbasid poets moved from the rajaz meter used in pre-Islamic hunt poetry to modifying and modulating “the ṭawῑl meter to create the unique rhythmic qualities” (131). In chapter 6, “Breakthrough into Lyricism: The Ṭardiyyahs of Ibn al-Mu‘tazz,” the author uses multiple examples to show how “the ṭardiyyah not only found that new lyrical voice but also allowed it … to become a closely integrated and even more broadly formative part of that poet’s multi-genre ‘project’ of a ‘new lyricism’ of Arabic poetry” (183). Chapter 7, “From Lyric to Narrative: The Ṭardiyyah of Abu Firas al-Ḥam- danῑ,” demonstrates how the prince poet “abandons the short lyric mono- rhyme for the sprawling narrative rhymed couplets (urjuzah muzdawijah)” (9). Stetkevych notes that although this “shift did not result (yet) in the achievement of a separate narrative genre, it can …be rightfully viewed as a step in the exploration of the possibility of a large narrative form” (187). The third and final section, “Modernism and Metapoesis: the Pursuit of the Poem,” discusses the revival of hunt poetry by modernist poets after being neglected for centuries. Chapter 8, “The Modernist Hunt Poem in ‘Abd al-Wahhab al Bayatῑ and Aḥmad ‘Abd al Mu‘ṭῑ Ḥijazῑ,” examines two poems of the two poets, both entitled Ṭardiyyah. Stetkevych argues that the Iraqi free-verse poet, al-Bayatῑ, transformed the “genre-and form-bound, rhymed and metered lyric… into a formally free exploration of the dra- matic and tragic image of the hunted hare as a metaphor for the political and cultural predicament of modern man” (9). Meanwhile, Hijazi’s Ṭardi- yyah transforms “the poignant lyricism of the traditional hunt poem into an expression of the poet’s personal experience of political exile and poetic restlessness and frustration” (10). The author concludes that the two poets’ explorations into ṭardiyyah “helped not only to preserve and activate the classical metaphor of hunt/ṭardiyyah into modernity, but in equal measure to validate and enrich the achievements of modern Arabic poetry” (242). In the last chapter, “The Metapoetic Hunt of Muḥammad ‘Afῑfῑ Maṭar,” Stetkevych—through interpretation, comparison, and criticism—shows how Maṭar’s modern poetry while “hermeneutically connected to the old genre… [is] very personal mythopoesis” (10). Stetkevych’s book does not discuss Andalusian hunt poetry, such as that of ‘Abbās Ibn Firnās, Ibn Hadhyal and Ibn al-Khaṭīb, nor the Ṭardiyyah of the contemporary Egyptian poet ‘Abdulraḥman Youssef, published in 2011 after the revolution in Tunisia and two days before the Egyptian revolution started. While including such examples would have further bol- stered this already strong and convincing argument and further illustrated the evolution of hunt poetry from the pre-Islamic era into modern times, their absence does not take away from the book writ large. Stetkevych’s excellent English translations of the poetry cited make his examples more accessible to readers who do not know Arabic. Overall, the book is a very valuable addition to literary criticism of Arabic poetry written in English and will surely be a great asset for scholars, students, and others interested in Arabic poetry as a reflection of a cultural and humanistic experience.
Gaby SemaanAssistant Professor of ArabicUniversity of Toledo
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Frutan, Abdul Wajid, and Mohammad Jaweed Nasimy. "Areas of Ijtihad in Islamic law." International Journal of Cultural and Religious Studies 3, no. 2 (November 4, 2023): 44–50. http://dx.doi.org/10.32996/ijcrs.2023.3.2.6.
Full textAbstract:
This research endeavours to illuminate an important feature of the poetry of Ibn Zaydon, namely the employment of an element of silent nature "the Moon", which is noted in his poetry in a striking manner worthy of study and reflection. The Moon in Arabic poetry has been present since today ' It has the characteristics of enabling the poet to express his psychological potentials, his relationship with himself and the other and all around him. This is what we clearly glimpse at Ibn Zaidon. The moon overlooks his debt here and there, bearing his emotional contradictions, his various experiences, such as his relationship with the beloved wallada Bint al-mustakfi, and the kings of al-Andalus, So we see him calling the moon sometimes for praise and for love and another time, and then for lamentation, for curse, and for glaciating the scourge of imprisonment sometimes another.....; So the research came to examine the above, and conclude that the recruitment mechanism, the motives for it, and its role in forming the text as a structure and meaning.
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Abdalameer Nayyef Al- HUDEEB, Faeza. "THE IMPACT OF ISLAMIC PHILOSOPHY ON JEWISH PHILOSOPHY MUSA BIN MAIMON (MODEL)." International Journal of Education and Language Studies 04, no. 01 (March 1, 2023): 15–23. http://dx.doi.org/10.47832/2791-9323.1-4.2.
Full textAbstract:
Arab culture influenced Jewish intellectual life in all its aspects. It affected Hebrew literature, Arabic grammar, modern Hebrew poetry and modern Hebrew prose, but the most influential was in the field of Jewish philosophical thought. Islamic Spain was influenced by various philosophical and religious fields, and Islamic thought began to be evident in Jewish philosophical thought. A number of thinkers appeared in Spain, among them: Ibn Asra, Ibn Arabi, and Ibn Rushd, and they were credited with mixing philosophy with religion. The works of Ibn Rushd and Maimonides are the ideal picture of the so-called Arab-Hebrew thought. In the eleventh century, Jewish philosophy entered a new phase influenced by Islamic philosophical literature and Islamic ideas. Maimonides is considered one of the most important Jewish thinkers. He was famous in medicine, philosophy and astronomy and was influenced by Islamic civilization and Islamic thought. Maimonides composed many books in Arabic but wrote them in Hebrew letters. Search objective: Show the impact of Arab culture on the Hebrew culture in the era of Andalusia or in the Middle Ages. Research Structure An introduction that talks about Arab culture in general, the body of the research: The impact of Arab culture on Jewish culture, the conclusion of the research..
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Decter, Jonathan. "The Jewish Ahl al-Adab of al-Andalus." Journal of Arabic Literature 50, no. 3-4 (November 11, 2019): 325–41. http://dx.doi.org/10.1163/1570064x-12341390.
Full textAbstract:
Abstract This article studies the use of adab and related terminology among medieval Jewish authors with particular attention to shifts in cultural and religious sensibilities, matters of group cohesion and self-definition, and the contours of adab discourse across religious boundaries. The article demonstrates that, although Jews in the Islamic East in the tenth century internalized adab as a cultural concept, it was in al-Andalus that Jews first self-consciously presented themselves as udabā. The article focuses on works of Judeo-Arabic biblical exegesis, grammar, and poetics as well as Hebrew poetry composed after the style of Arabic poetry.
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Suleiman, Nor Hidayah, Rahmah Ahmad H. Osman, Asma’ Huda Rosli, and Anis Farzana Azhar. "Islamization of Arabic Poetry between Pre-Islamic (Jahiliyyah) and Islamic Period: Praise Poetry of Hassan Ibn Tsabit as a Case Study." Al Hikmah International Journal of Islamic Studies and Human Sciences 4, Special Issue (December 25, 2021): 94–113. http://dx.doi.org/10.46722/hkmh.4.si.d21.
Full textAbstract:
Hassan bin Tsabit is among the prominent figures in Arabic poetry. One of the reasons he excels in poetry is because he is from a family of poets. Hassan bin Tsabit is well-known among his people during the pre-Islamic (jahiliyah) period and during the Islamic period after his conversion to Islam. It is a known fact that he plays a big role in defending Islam through his poetries. On that note, this article aims to find out the islamization in Hassan bin Tsabit's poetry works between pre-Islamic and Islamic period focusing on his praise poetries. The methodology used for this article is the descriptive qualitative research method. The researchers analyzed the selected praise poetries according to the concept of Islamic literature by Muhammad Uthman El-Muhammady. The findings of this article are that the work of praise poetries by Hassan bin Tsabit is influenced strongly by Islam in terms of the terminologies and style of writing.
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Islamy, Mohammad Fadil Akbar, Ernawati Ernawati, Hasnil Oktavera, Apri Wardana Ritonga, and Ilham Fatkhu Romadhon. "تنفيذ تعليم مهارة الكلام في المعاهد الإسلامية بربولينجو (دراسة المقارنة بين معهد نور الجديد ومعهد المصدوقية بربولينجو)." Imtiyaz : Jurnal Pendidikan dan Bahasa Arab 7, no. 2 (December 27, 2023): 157. http://dx.doi.org/10.29300/im.v7i2.12491.
Full textAbstract:
Speaking skills are considered to be one of the most important language skills in learning Arabic, especially for Arabic learners. Because speaking is the goal of Arabic learning, either second language or foreign language. In this study, the researcher found several features in learning speaking skills in Nurul Jadid and Al-Masduqiyyah Islamic boarding schools i.e students often get achievements in the field of speaking skills such as be the champion of the scientific debate in Arabic, Arabic speech contest, Arabic story telling contest, Arabic poetry contest, and Arabic olympics. There is a language environment that strongly supports learning Arabic skills. Therefore, the researcher is interested in doing this study.The purpose of this study are: 1) To find out the implementation of learning speaking skills in the probolinggo Islamic boarding schools. 2) To find out the advantages and disadvantages of learning language skills.In this study the researcher used qualitative descriptive methods. The retrieval of data used by the researcher are interviews, observation and documentation.The resuls of this sudy are : 1). The purpose of learning Arabic skills in Nurul Jadid and Al-Masduqiyyah Islamic boarding schools are the same that is to train students to fluently speak Arabic ell according to thr correct rules. 2). The Arabic language learning material in Nurul Jadid Islamic boarding school are : Vocabularies, conversation, Arabic scientific debate, Arabic specch, story telling, reading news and grammar. The Arabic language learning material in Al-Masduqiyyah are : Vocablaries, conversation, muhadharah, mutholaah, and grammar. 3). The learning methods of Arabic language skills in Nurul Jadid and Al-Masduqiyyah Islamic boarding schools are the memorization method, the direct method and samiyyah syafahiyyah method. 4). The learning media in learning Arabic skills in Nurul Jadid Islamic boarding school are Muhawaroh Al Haditsah book, Jurumiyyah book, Imrithi book, Alfiyah book, Amsilatu Tasrifiyyah book, white board, and LCD projector. Meanwhile, the learning media in learning Arabic skills in Al-Masduqiyyah Islamic boarding school are Jami’ul Mufrodat book, Nahwu Wadhih book, Amsilatu tasrifiyyah book, white board and LCD projector. 5). The learning evaluation in learning Arabic skills in Nurul Jadid and Al-Masduqiyyah Islamic boarding schools are weekly evaluation, formative evaluation and summative evaluation.
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Halilović, Safvet. "THE IMPORTANCE OF CLASSICAL ARABIC POETRY IN TAFSEER." Zbornik radova 10, no. 10 (December 15, 2012): 145–67. http://dx.doi.org/10.51728/issn.2637-1480.2012.145.
Full textAbstract:
Islamic scholars agree that without knowing the Arabic language and its disciplines it is impossible to completely understand the Qur’an. In that sense they emphasise that valid are those meanings of the Arabic language from the time of the revelation of the Qur’an, since the Arabic language, as every other language, is capable of changes that are the result of cultural, social, scientific and other stirrings, and since some words can change their meaning over time. In order to interpret the Qur’an correctly, one needs meanings that were present in the time of revelation of the Qur'an and not those that occurred later. If that was not the case, then there would be more space for wrong interpretation of the Qur'anic text. Having in mind the above mentioned, it becomes clear that Arabic poetry from the time of the revelation of the Qur'an is a significant source for understanding meanings of many words and terms used in the Qur'anic text. That is why a distinguished mufassir from the generation of companions, Abdullah ibn Abbas, emphasised the importance of Arabic poetry, which he called diwan (archive) of Arabs. In this paper the author writes about the significance of classic Arabic poetry for interpreting the Qur’an. Categories of poets whose opuses were used for tafseer are mentioned, together with their biographies and numerous examples which show how broad relying on poetry can be, which is evident in linguistics, grammar, flexion, etc. Historical-analytic method was mainly used. Keywords: tafseer, poetry, categories of poets, Imru' al-Qais, An-Nabiga, Al-A'sha, aims for using poetry as an example
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Bajrić, Berin. "Arabic Poetry in the Work Muḥāḍara al-’awā’il wa musāmara al-’awāḫir by Ali-dede Bosniak." Prilozi za orijentalnu filologiju 72, no. 72 (November 12, 2023): 34–57. http://dx.doi.org/10.48116/issn.2303-8586.2022.72.34.
Full textAbstract:
The Arabic qasida represented the canonical form in Arabic literature until modern times, and its influence is still felt today. The power of poetry is also evident in its presence in the prose works of classical Arabic literature. This is confirmed by many works that abound with verses by various Arab poets as well as verses by authors who were not poets. There is almost no area of adab, as literature in the broader sense of the term, without poetry finding its place in it - we find it in imaginative literature, risalas, historical chronicles, philosophical works, and even in fiqh, Islamic jurisprudence characterized by its seriousness and precision. In the following paper, we will analyze the use of Arabic poetry in the work Muḥāḍara al-ʼawāʼil wa musāmara al-ʼawāḫir by Ali-dede Bosniak, which treats the first and last events and deals with a large number of topics from different fields. Since this work is polythematic, we will see that the verses undoubtedly form a very important and effective segment of its structure.
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Tschacher, Torsten. "(De-)Limiting the Universal: Engaging with Arabic in Muslim Tamil Poetry." Philological Encounters 4, no. 1-2 (December 13, 2019): 80–108. http://dx.doi.org/10.1163/24519197-12340060.
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AbstractThis article explores how the encounter of Arabic with Tamil discourses on language limited as well as enabled a particular instantiation of Islamic discourse. It argues that, rather than allowing a hyperglossic extension of Arabic grammatical and poetical discourses to Tamil, Muslim Tamil poets clearly demarcated the respective domains of Tamil and Arabic grammar, thereby making each relevant only to the language it originally defined. The prime space of interaction between the two languages was afforded by Arabic vocabulary, as Tamil grammar implicitly permitted the utilization of Arabic words in Tamil poetry. The equalization of the two languages in the realms of grammar and poetics was, however, threatened both by Arabic’s simultaneous status as a divine language and by the porousness of the boundary between the two languages occasioned by ignorance of the system of equivalences created through learned discourse.
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Thnaybat, Ahmed, and 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, no. 3 (July 31, 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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Shahida, Salma, and Aijaz Ali Khoso. "A-10 Tribal Conflict in the Poetry of Early Islam." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (December 20, 2020): 125–42. http://dx.doi.org/10.53575/a10.v4.02(20).125-142.
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Tribal conflicts, vengeance and raids were the basic qualities of Arab in pre- Islamic period. These themes are well depicted in pre-Islamic Arabic poetry. The paper aims to highlight the motives of Bedouins, conflicts illustrated in their verbal poetry. The purpose of this paper is to analyze and examine the element of war and peace in the pre-Islamic poetry, mainly in the Muallaqat. In order to understand the theme of conflict, one must be knowledgeable about the structure of the Bedouin Arab society in the Arabian peninsula during early Islam. Unlike modern societies , the whole existence of the Bedouin was bound to his tribe and there was no central government at all. The method used in this research is descriptive, analytical and qualitative. At the end of the study, the researchers have drawn various conclusions
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سميسم, علي. "Imam Mahdi in Arabic poetry and its media impact." Kufa Journal of Arts 1, no. 22 (May 31, 2015): 131–226. http://dx.doi.org/10.36317/kaj/2014/v1.i22.6491.
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It has been shown from the research that poetry in general is one of the best means of media, past and present, in addition to committed or missionary poetry. It has a great ability to spread the idea and belief, and it has a sublime impact on the awareness of the recipient and the leadership of the masses. One of the most important influencing beliefs in our Islamic society is the issue of the imam. Al-Mahdi (may God Almighty hasten his honorable reappearance), who has a great presence in other religions in the name of the Savior.
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Pietrzak, Bartosz. "Cultural Conceptualizations of shame & dishonor in Early Poetic Arabic (EPA)." Polish Journal of the Arts and Culture New Series, no. 14 (2/2021) (November 18, 2021): 73–94. http://dx.doi.org/10.4467/24506249pj.21.018.15324.
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Persisting in a binary relationship with honor, shame was an important element of the pre-Islamic Arabic social evaluation system. In my study, I analyzed the two most important EPA concepts parallel to English shame – ˁayb and ˁār – applying the Cultural Linguistic approach. Based on the analyses on corpus of Early Arabic poetry and Classical Arabic dictionaries, I represented cultural schemata encoding the knowledge shared by pre-Islamic Arabs about those phenomena. The paper presents also metaphoric, metonymic, and image-schematic models, which account for the specifics of associated linguistic frames. Moreover, I posit a hypothesis on the existence of a schema subsuming the honor- and shame-dishonor-related schemata in form of social evaluation of usefulness, which seems to correspond to the historical and linguistic data.
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Pietrzak, Bartosz. "Cultural Conceptualizations of shame & dishonor in Early Poetic Arabic (EPA)." Polish Journal of the Arts and Culture New Series, no. 14 (2/2021) (November 18, 2021): 73–94. http://dx.doi.org/10.4467/24506249pj.21.018.15324.
Full textAbstract:
Persisting in a binary relationship with honor, shame was an important element of the pre-Islamic Arabic social evaluation system. In my study, I analyzed the two most important EPA concepts parallel to English shame – ˁayb and ˁār – applying the Cultural Linguistic approach. Based on the analyses on corpus of Early Arabic poetry and Classical Arabic dictionaries, I represented cultural schemata encoding the knowledge shared by pre-Islamic Arabs about those phenomena. The paper presents also metaphoric, metonymic, and image-schematic models, which account for the specifics of associated linguistic frames. Moreover, I posit a hypothesis on the existence of a schema subsuming the honor- and shame-dishonor-related schemata in form of social evaluation of usefulness, which seems to correspond to the historical and linguistic data.
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Akbar, Junaid, and Sayyed Abul Salām Bācha. "وجوه الإعجاز عند المتكلمين (الرماني والخطابي نموذجا)." Journal of Islamic and Religious Studies 2, no. 2 (February 9, 2020): 51–61. http://dx.doi.org/10.36476/jirs.2:2.12.2017.13.
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There are several points which illustrate Qur’ānic I‘jāz and probably rely on Islamic Theologians -Mutakallimin’s- efforts as well as exertions regarding Qur’ānic I‘jāz. Mutakallimin for having good command over Arabic rhetorical structures have demonstrated Qur’ānic I‘jāz in two contexts: theoretically and empirically. They actually validated, that Qur’ān is the book of Allah Almighty, through comparing both standard Arabic texts: prose and poetry into face of Qur’ānic text. All these cherished efforts of Mutakallimin are rooted in Arabic rhetoric which stands for that Arabic Rhetoric and ‘ilm al-Kalām; both have very primary relation resulting in that cannot be ignored while analyzing I‘jāz phenomenon.
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Myrne, Pernilla. "Organizing, Presenting, and Reading Sexual Knowledge: The Abbasid Context of Jawāmiʿ al-ladhdha." Journal of Abbasid Studies 7, no. 2 (December 29, 2020): 182–206. http://dx.doi.org/10.1163/22142371-12340059.
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Abstract The oldest surviving erotic manual in Arabic, Jawāmiʿ al-ladhdha, is characterised by a mix of medical and technical advice, interspersed with entertaining stories, hadith, poetry and historical anecdotes. In this article, I survey the organization of information in Jawāmiʿ al-ladhdha and discuss its contribution to Arab-Islamic scholarship. I argue that the author and his intended readers lived in the second half of the fourth/tenth century. The organization of sexual knowledge was part of the scholarly pursuit to organize the massive amount of pre-Islamic scholarship translated into Arabic during the Abbasid caliphate as well as the growing body of Arabic-Islamic scholarship. Although the presentation of this knowledge varies in the extant manuscript copies of the book, which were written for later audiences, all manuscripts share some basic tools for navigating the content, which suggests that the author made efforts to make it accessible for readers.
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Zakaria, Muhammad Zulfadhli, and Md Nor Abdullah. "Unsur al-Badī ͨ dalam Puisi al-Munfarijah Karya Ibn al-Naḥwī (Al-Badī ͨ Elements in the Poetry of al-Munfarijah by Ibn al-Naḥwī)." UMRAN - International Journal of Islamic and Civilizational Studies 6, no. 2 (June 25, 2019): 1–19. http://dx.doi.org/10.11113/umran2019.6n2.242.
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The poetry of al-Munfarijah by Ibn al-Naḥwī is an Islamic poem-themed; sufism. This medieval poem received an encouraging response from the sufis and litterateurs. Besides quality content, the benefits of an Arabic poem are judged based on the usage of good language, high imagination, unique phonetics and alphabetical sound, and aesthetics. This values are based on the Arabic rhetoric. Hence, this article aims to examine the application of al-Badī elements which is a part of the Arabic rhetoric in al-Munfarijah poetry. This is a qualitative study that involves content analysis. General meaning was given to the selected verse. Thematic and deductive approaches are applied in data analysis. The study found that the application of al-Badī elements involved both al-Muḥassināt al-Ma ͨnawiyyah and al-Muḥassināt al-Lafẓiyyah. This article focuses only on three elements from each parts. The application of six elements is sufficient to illustrate the holistic semantics and aesthetics of poetry. This research reveals that the writer has an excellent level of al-Tharwah al-Lughawiyyah in his poetry. Despite the language aspect mentioned, a significant influence of tasawuf is also deployed. This proves the privilege and uniqueness that adds value to al-Munfarijah poetry
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Abdelnasser Abdelhamed Helal, Abdelnasser Abdelhamed Helal. "The poetry of small details in the Arabic prose poem." journal of King Abdulaziz University Arts And Humanities 30, no. 6 (January 1, 2022): 375–93. http://dx.doi.org/10.4197/art.30-6.13.
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this paper discussed an important theme which is “The Ruling of Prohibiting a Female Muslim from Marrying a Non-Muslim, and Its Objectives”. under the Islamic Sharī’ah. This was based on the ortant aesthetic phenomena that characterized the Arabic prose poem in the post-second millennium stage, after the dictionary
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Firdaus, Farhan. "Mausīqā al-Syi‘ri fī Dīwān al-Rāfi‘ī li Muṣṭafā Ṣādiq al-Rāfi‘ī (Dirāsah Taḥlīliyyah ‘Arūḍiyyah wa Qāfawiyyah)." Alfaz (Arabic Literatures for Academic Zealots) 10, no. 1 (January 28, 2023): 1–18. http://dx.doi.org/10.32678/alfaz.vol10.iss1.7892.
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Poetry in pre-Islamic era is sonsidered the foundation of true Arabic poetry with a classical form that use the 16 baḥr. Entering the modern era, Arabic literature is faced with western literature which has new rules in compiling poetry and many Arab poets prefer that new rule. Muṣṭafā Ṣādiq al-Rāfi‘ī was born in modern era, but he still uses the rules of classical poetry in compiling the Dīwān al-Rāfi‘ī. This study aims to find out the baḥr used and the disgrace of the qāfiyah in the Dīwān al-Rāfi‘ī. The method used is descriptive analysis. The results of this study are that the bahr used in the Dīwān al-Rāfi‘ī is thirteen baḥr, namely al-Ṭawīl, al-Mutaqārib, al-Wāfir, al-Basīṭ, al-Rajz, al-Sarī‘, al-Kāmil, al-Madīd, al-Raml, al-Khafīf, al-Munsarih, al-Mujtaṣ, and al-Mutadārik. While the disgrace of qāfiyah are al-Īṭā' and Sinad al-Ridf