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1
Bencivenga, Nuccia. "Caliphs, Travelers, and other Stories." Forum Italicum: A Journal of Italian Studies 20, no. 1 (March 1986): 3–15. http://dx.doi.org/10.1177/001458588602000101.
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Mochammad Ridhwan Musthofa. "STRATEGI PENGELOLAAN ZAKAT: ANALISIS KOMPARASI ERA KHALIFAH UMAR BIN ABDUL AZIZ DAN ERA SEKARANG DI INDONESIA." Jemasi: Jurnal Ekonomi Manajemen dan Akuntansi 16, no. 1 (July 27, 2020): 1–13. http://dx.doi.org/10.35449/jemasi.v16i1.57.
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Indonesia is a country with the largest number of Muslims in the world, this makes the potential of zakat in Indonesia reach 233.8 T. Caliph Umar bin Abdul Aziz is one of the successful caliphs in managing zakat. This study aims to determine the management strategy and distribution of zakat during the caliphate and in Indonesia, which then analyzed the possibility of its application in Indonesia. This analysis uses qualitative methods with literature review and content analysis analysis tools. The results of this study indicate that the fundamental factor of the success of the caliph in the management of zakat is in the legal system governed by the government. So that in the collection, management and distribution becomes centralized. In addition, public trust in the government also determines the success of the caliph in managing zakat.
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Afsaruddin, Asma. "In Praise of the Caliphs: Re-Creating History from the Manāqib Literature." International Journal of Middle East Studies 31, no. 3 (August 1999): 329–50. http://dx.doi.org/10.1017/s002074380005546x.
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Roughly around the end of the 7th century, a distinct genre of Islamic literature began to develop under the rubric fadāʾil (“virtues” or “excellences”) that praised the merits, for example, of reciting the Qurʾan, of the Companions of the Prophet, of performing religious duties such as hajj and jihad, and of sacred cities such as Jerusalem. The fadāʾil literature initially was a part of the burgeoning hadith corpus, and the fadāʾ-Qurʾ an traditions appear to be the oldest strand. A variant term for this type of tradition, especially with regard to the Companions of the Prophet, is manāqib (and less frequently, khasāʾ is). A survey of this kind of “praise” literature indicates that the terms manāqib and fadaāʾil could be used fairly interchangeably.
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Perlman, Yaara. "The Bodyguard of the Caliphs During the Umayyad and the Early Abbasid Periods." Al-Qanṭara 36, no. 2 (December 30, 2015): 315–40. http://dx.doi.org/10.3989/alqantara.2015.009.
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Mouton, Jean-Michel, and David Ayalon. "Eunuchs, Caliphs and Sultans. A Study of Power Relationships." Studia Islamica, no. 92 (2001): 205. http://dx.doi.org/10.2307/1596200.
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Jacobs, Martin. "From Lofty Caliphs to Uncivilized 'Orientals' – Images of the Muslim in Medieval Jewish Travel Literature." Jewish Studies Quarterly 18, no. 1 (2011): 64. http://dx.doi.org/10.1628/094457011795061768.
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Dodkhudoeva, Lola N. "A Unique Manuscript of the Shibanid Epoch from the Fund of the Center of the Written Heritage of Tajikistan." Письменные памятники Востока 18, no. 2 (July 26, 2021): 114–32. http://dx.doi.org/10.17816/wmo72311.
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The article introduces the results of a preliminary study of the unique work, the Manaqib al-khulafa (The Virtues/Excellences of the Caliphs) compiled by Qawam ad-Din Muhammad al-Husaini alSanaujiradi al-Ziyaratgahi al-Harawi in 997/1588. This is a response to the protest message of the Shiites of Herat, who survived the siege and capture of the city by the Sunnis the Shibanid troops. The Manaqib recreates the early stages of the history of Islam before the split caused by the difference in the understanding of principles of the supreme political power (elective or hereditary) transfer and reveals the virtues of the four righteous caliphs. Fragments of the Quran and hadiths cited in the treatise present irrefutable evidence of the Sunnis superiority over Shiism. The treatise is an excellent example of polemical literature of bitter ideological struggle between two orthodoxies Sunni and Shiite and contains valuable information on the religious and political history of Eurasia in the premodern period.
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FIERRO, M. "THE LEGAL POLICIES OF THE ALMOHAD CALIPHS AND IBN RUSHD'S BIDAYAT AL-MUJTAHID." Journal of Islamic Studies 10, no. 3 (March 1, 1999): 226–48. http://dx.doi.org/10.1093/jis/10.3.226.
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Abdullah, Azis, Siswanto Masruri, and Khoiruddin Bashori. "Islamic Education and Human Construction in The Quran." International Journal of Education and Learning 1, no. 1 (June 1, 2019): 27–32. http://dx.doi.org/10.31763/ijele.v1i1.21.
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This research patterned literature by examining and tracing various literature, relating to human construction in the Koran. Research findings that humans from the creation process have various potentials and functions of life in this world. So that humans have a position of choice, the best human being and the main human being. The human position of choice is in words, namely: mukhlason (clean / choice), al-Mushthofaina (chosen people), and al-Khiyarah (choice). The best human position is found in the word al-husna (best) and husnu (the best). The process of relevance and development with the world of education, that education as a strategic means aims to develop or cultivate the basic physical and spiritual abilities of humans as caliphs.
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Bosworth, C. E. "The Great Caliphs: The Golden Age of the lhringAbbasid Empire By AMIRA K. BENNISON." Journal of Islamic Studies 22, no. 2 (March 26, 2011): 257–59. http://dx.doi.org/10.1093/jis/etr013.
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Dalimunthe, Latifa Annum. "ANALISIS KAJIAN KEMUNDURAN DAN KERUNTUHAN DINASTI FATHIMIYAH (SEBUAH STUDI PUSTAKA)." NALAR: Jurnal Peradaban dan Pemikiran Islam 1, no. 1 (July 29, 2017): 59. http://dx.doi.org/10.23971/njppi.v1i1.902.
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<p><em>The Fathimiyah caliphate, one of the Ismaili Shi'ite Islamic dynasties, in 909 AD in North Africa after defeating the Aghlabiah Dynasty in Sijilmasa. In history, the glory of Fathimiyah dynasty includes the system of government, philosophy, science and literature. After the reign of the caliph Al-Aziz Fathimiyah dynasty began to decline until the collapse. Problem formulation: How the formation of Fathimiyah dynasty. How to advance the civilization of the Fathimiyah Dynasty? How the decline and collapse of the Fathimiyah dynasty.</em></p><p><em>Research Methodology: The research process is done by taking literature study from literarure, books. To discuss the results of research done by linking descriptions of literature, and books.</em></p><p><em>The results show that: The founder of the Fathimiyah Dynasty was Sa'id ibn Husayn. At the end of the 9th century AD, Abu Abdullah al-Husayn al-Shi'i, one of the main propagandists of the Shiite leader of Isma'iliah, was from Yemen son of the Berber tribe in North Africa, as the main envoy of Imam Mahdi and managed to influence the Berber community. Ziyadatullah al-Aghlabi 903-909 M (Aghlabiah dynasty) is in power in North Africa centered in Sijilmasa. Having succeeded in establishing his influence in North Africa, Abu Abdullah Al-Husain wrote a letter to the Ismaili Imam, Sa'id bin Husain As-Salamiyah to leave immediately for Utar Africa. In 909 AD Sa'id proclaimed himself a priest with the title Ubaidullah Al-Mahdi. In history, the glory of Fathimiyah dynasty includes the system of government, philosophy, social conditions, scholarship and literature. The decline and disintegration of the Fathimiyah Dynasty, the caliph Fathimiyah initially controlled all activities, but among the caliphs there were those who handed the supervisory duties to the amir, because the age of the caliph was underage and did not even understand the political world. For example, after Al-Aziz died, Abu Ali Al-Mansur was eleven years old appointed to replace him with the title of Al-Hakim. The final period of the Fathimiyah Dynasty rivalry for the post of prime minister is increasingly widespread, such as Syawar with Dhargam. End of Nuruddin Mahmud's entry to help him reclaim his power from the hands of Dhargam. Al-Adhid, the last Fathimiyah caliph passed away 10 Muharram 567 H / 1171 M. then the Fatimid dynasty was destroyed after reigning for about 280 years, then Saladin holds the Caliphate.</em></p>Keywords: dynasty, fathimiyah
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Akasoy, Anna. "Philosophers, Sufis, and Caliphs: Politics and Authority from Cordoba to Cairo and Baghdad. By Ali Humayun Akhtar." Journal of Islamic Studies 32, no. 3 (June 18, 2021): 398–400. http://dx.doi.org/10.1093/jis/etab031.
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Khalilieh, Hassan S. "Sea of the Caliphs: The Mediterranean in the Medieval Islamic World By Christophe Picard, translated by Nicholas Elliott." Journal of Islamic Studies 31, no. 1 (December 18, 2019): 119–22. http://dx.doi.org/10.1093/jis/etz044.
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Badruzaman, Badruzaman. "Manusia dalam Tinjauan Falsafah Pendidikan Hasan Langgulung." Ta'dibuna: Jurnal Pendidikan Islam 6, no. 1 (November 4, 2018): 118. http://dx.doi.org/10.32832/tadibuna.v6i1.1338.
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Hasan Langgulung is one of the Southeast Asian Muslim thinkers who devoted much attention to the Islamization of Science, especially in the field of education and psychology. He issued to combine modern western thoughts with regard to Islam. Hasan Langgulung died on August 2, 2008 at the age of 74 years. During the time, he has made many articles and books in various languages, philosophies and Islamic studies. Like English, Arabic, Indonesian and Malay, even some of them read back to other languages like the Philippines.The journal is a library research. Data writing techniques emphasize text analysis and study, library research is done by collecting literature related to research material, whether in the form of books, magazines, articles or opinions and the primary book in this research is the book <em>of Man and Education: A Psychological Analysis and Education, Principles of Islamic Education, Islamic Education and Civilization, Creativity and Islamic Education: Analysis of Psychology and Philosophy, Islamic Education Faces the 21st Century, Some Thoughts on Islamic Education </em>by Hasan Langgulung. According to Hasan Langgulung; humans are essentially created to carry out the duty of service to the creator (<em>‘abdullah</em>) and his duty as the caliph of Allah (<em>K</em><em>hal?fatullah</em>) on the face of the earth. The purpose in humans with the religion of Islam is: (1) so that humans carry out their functions as caliphs, and (2) so that humans always serve God.
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Liew, Han Hsien. "The Caliphate of Adam: Theological Politics of the Qurʾānic Term Ḫalīfa." Arabica 63, no. 1-2 (February 29, 2016): 1–29. http://dx.doi.org/10.1163/15700585-12341381.
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This paper studies how medieval Sunnite Muslim exegetes from al-Ṭabarī (d. 310/923) to Ibn Kaṯīr (d. 774/1373) understood the Qurʾānic term ḫalīfa and other Ḫ.L.F-derived terms. While previous scholarship has examined how exegetes generally understood the term, this paper scrutinizes the exegetical commentaries (tafsīr) chronologically in order to discern the semantic and terminological shifts accompanying different commentaries over time. It demonstrates the importance of an intertextual approach in placing tafsīr literature in dialogue with writings on the caliphate in works of theology (kalām) and law ( fiqh). Overall, the paper argues that the legal and theological development of the Sunnite theory of the caliphate provided exegetes with new clusters of terminology associated with the caliphate to enrich their commentaries on the Ḫ.L.F verses. This process was in turn catalyzed by the systematization of the caliphate discourse and the canonization of the four-caliphs thesis during the Sunnite Revival.
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Akbar, Tian Khusni, and Mhd Lailan Arqam. "HUMAN CONCEPT OF THE ENVIRONMENT AND THE UNIVERSE PERSPECTIVE OF THE QURAN." Ta dib : Jurnal Pendidikan Islam 10, no. 1 (May 1, 2021): 25–34. http://dx.doi.org/10.29313/tjpi.v10i1.7481.
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This article examines the human concept of the environment and the universe from the point of view of the Qur'an. This study is based on the lack of human concern for the environment. Several verses in the Al-Qur'an emphasize prohibitions and reprisals for those who damage the environment and those who protect it. The research approach is qualitative type of literature. The data sources are literature in the field of environment, Al-Qur'an and Tafseer. Data engineering is carried out with related references, both manually and digitally, especially in the Google Scholar database with the keyword used is the Concept of Humans Against the Environment and the Universe in the Perspective of the Qur'an. The collected data were then analyzed using inductive thinking patterns. The results of the research show that humans and the environment have a relationship where humans as caliphs on earth must always think about what has been bestowed by Allah SWT, so that they are able to make real natural resources, and the creation of the natural environment makes humans always remember the main purpose of being created on earth, namely to pronunciation to Allah SWT.
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Ramezani, Robabeh, Matikalaee Asghari, and Ali Hosein. "The Impact of Autocracy on Ibn Moataz’s Poem." International Letters of Social and Humanistic Sciences 63 (November 2015): 95–109. http://dx.doi.org/10.18052/www.scipress.com/ilshs.63.95.
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It is not an easy task to learn complicated political and social situation of Abbasid history and its impact on the behavior of kingdom and ruling classes. Prince Abdullah ibn Moataz is a poet and author and one-night king who entered poetry and literature by autocracy spirit. There are issues like description, wine, glory, pray and epics in his poets, his book namely Al-Badie (Niche) and his proses. He is a poet born in political strangulation and observed assigning and withdrawing frequent Abbasid rulers by Turk commanders including the murderer of his father. Then, by his mother’s ingenuity, he resorted to poetry and literature. He never forgot these bitter memories. However, it was not only influential in his one-day administration, but also it caused his homicide like previous Caliphs. In present paper, in terms of ibn Moataz’s autocratic basis is technically analyzed by his complete poetical works. Also his Shahnameh – type approach on some poetical themes such as description, wine, lyric poem and hunting are decoded. In terms of high social basis in poetical themes and in ibn Moataz’s books, one can learn a right approach on political and social conditions of Abbasid age generally and the atmosphere of Abbasid royal court particularly.
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Bin Muhammad Yusoff, Muhammad Fawwaz. "Ḥadīṯ Scholar and Historiography: Some Reflections on the Sīra Corpora of Ibn Ḥibbān al-Bustī’s (d. 354/965) Kitāb al-Ṯiqāt." Arabica 66, no. 5 (November 14, 2019): 485–505. http://dx.doi.org/10.1163/15700585-12341511.
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Abstract In a recent volume of the Encyclopaedia of Arabic Literature, Ibn Ḥibbān is credited as the author of the Kitāb al-Ṯiqāt, and is described as “a widely travelled traditionist and prolific writer.” The Kitāb al-Ṯiqāt is one of the most valuable sources for the study of the biographies of the transmitters of the ḥadīṯs over the first three centuries and is a record of medieval Islamicate history, even including non-ḥadīṯ transmission. The subject of the Kitāb al-Ṯiqāt is the Prophet’s sīra, the history of caliphs and kings, biographies of Companions, ḥadīṯ transmitters, legal theorists, theologians, and many others. In this brief article, an attempt is made to describe Ibn Ḥibbān’s approach to the sīra of the Prophet, in order to arrive at some general considerations on the relationship between ḥadīṯ studies and historiography. The tarāǧim (chapter titles) and narrative arrangement of the Kitāb al-Ṯiqāt give insight into Ibn Ḥibbān’s expositions, and demonstrate that his interest goes beyond the science of ḥadīṯ transmission.
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Talib, M. "Annals of the Caliphs' Kitchens: Ibn Sayyar al-Warraq's Tenth-Century Baghdadi Cookbook (English Translation with Introduction and Glossary) * By NAWAL NASRALLAH." Journal of Islamic Studies 21, no. 2 (April 18, 2010): 297–300. http://dx.doi.org/10.1093/jis/etq012.
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Younis, Maha S. "Historical Highlights on Mental Health Education in Iraq." Journal of the Faculty of Medicine Baghdad 51, no. 3 (May 23, 2019): 272–75. http://dx.doi.org/10.32007/jfacmedbagdad.5131124.
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This article aims to cast a shadow over the history of mental health education and training in Iraq and a projection of Islamic scientific heritage in Baghdad during the seventh century. It also discloses the foundation of first teaching and training centers in psychiatry focusing on the marked contribution of the pioneer psychiatrists. Introduction. Up to our knowledge there is no elaborate published literature focusing on historical role of Iraq in mental health education and training and its current reality apart from scares data about mental health in Mediterranean region as a whole. In this article, we try calling the attention to the outstanding contribution of Iraq in mental health and medical education in general which appeared to be established during the golden era of Abbasid Caliphs in Baghdad during the seventh century. After several decades of scientific and cultural deterioration associated withOttomans colonization , Baghdad intellectuals started to build the first medical school in Iraq at the end of twentieth century , teaching mental illnesses as part of the curriculum took place and continue to progress through establishing the national training programs .
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Badruzaman, Badruzaman, Didin Hafidhuddin, and Endin Mujahidin. "Pendidikan Islami dalam Pemikiran Hasan Langgulung." Ta'dibuna: Jurnal Pendidikan Islam 7, no. 1 (October 25, 2018): 1. http://dx.doi.org/10.32832/tadibuna.v7i1.1341.
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Langgulung is an expert on Muslim education, in which he asserted that the source of the main runway and the Islamic education curriculum is Islamic teachings (<em>al-Qur'?n</em> and <em>as-Sunnah</em>). However, Langgulung is not a person who shut to use the source in addition to Islam, to the extent that relevant sources and does not conflict with the main runway. Therefore, one of the cornerstone of Islamic education curriculum arrangement is the one of the implementations of the alignment is the adjustment with the development of science. This indicates the existence of a dynamic and open in the thought of Langgulung. View of dynamic of education curriculum implications in an effort renewal curriculum that didn’t outdated, so always up to date. The journal is a library research. Data writing techniques emphasize text analysis and study, library research is done by collecting literature related to research material, whether in the form of books, magazines, articles or opinions and the primary book in this research is the book <em>of Man and Education: A Psychological Analysis and Education, Principles of Islamic Education, Islamic Education and Civilization, Creativity and Islamic Education: Analysis of Psychology and Philosophy, Islamic Education Faces the 21st Century, Some Thoughts on Islamic Education </em>by Hasan Langgulung. According to Hasan Langgulung; humans are essentially created to carry out the duty of service to the creator (<em>‘abdullah</em>) and his duty as the caliph of Allah (<em>K</em><em>hal?fatullah</em>) on the face of the earth. The purpose in humans with the religion of Islam is: (1) so that humans carry out their functions as caliphs, and (2) so that humans always serve God. The purpose of this human formation will intersect with the objectives of Islamic religious education, because education is basically to reach people of faith and charity.
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Akip, Muhamad. "Kesetaraan Gender Dalam Pendidikan Islam." Edification Journal 3, no. 1 (August 4, 2020): 73–83. http://dx.doi.org/10.37092/ej.v3i1.222.
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Human creation through several pregnancy processes (biological), the process of pregnancy without the touch of a man (creation of the Prophet Jesus), and without a woman and man (creation of the Prophet Adam). the rights and obligations that God has attributed as a woman. Through empirical and historical literature and systematically collected and critically analyzed through deductive-inductive methods. Basically between men and women are fair (equal) created from the same source 'alaq or a clot of blood and and from one soul, which is contained in several values of Islamic education. The value of education of faith, sharia, reason and morality in Gender Islamic education is only a term and does not distinguish them from the educational process and has rights and obligations (1) Men and women as servants (2) Men and women as caliphs (3) both have promises or vows (4 ) Men and women pledged. The education system that refers to the values of Islamic teachings rahmatan lil 'alamin in various aspects that reflect the values of justice and equality between men and women, instill values that lead to the equal rights of anti-discrimination attitudes towards certain sexes because human nature needs each other.
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Triayudha, Anna, Rateh Ninik Pramitasary, Hermansyah Akbar Anas, and Choirul Mahfud. "RELATIONS BETWEEN MOSQUE AND SOCIAL HISTORY OF ISLAMIC EDUCATION." HUNAFA: Jurnal Studia Islamika 16, no. 1 (September 2, 2019): 142–53. http://dx.doi.org/10.24239/jsi.v16i1.531.142-153.
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The growth and development of Islamic Education is inseparable from the growth of institutions. The Prophet made it happen by establishing institutions that had a role in developing and advancing Islamic education, one of which was a mosque. Research on the relationship of mosques with the social history of Islamic education is discussed by using descriptive qualitative methods that are oriented to literature review. This paper shows that in the early period of Islamic education, the Prophet provided exemplary by building and empowering mosques. The example of the Prophet continued with the Caliphs afterwards until the present era. The mosque was built by the Prophet from the Al Haram mosque located in Makkah, Quba Mosque located in Quba, Nabawi mosque located in Medina and so on. The role and function of the mosque at that time was as a place of prayer, a place of prayer, a place for discussion or deliberation, a meeting place to develop a war strategy and others related to the problems and needs of Muslims. From time to time, the role or function of the mosque has changed slightly. In essence, mosques are currently influencing the development of the social history of Islamic education in Indonesia.
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Daniel, E. L. "Eunuchs, Caliphs and Sultans: A Study in Power Relationships By David Ayalon (Jerusalem: The Hebrew University Magnes Press, 1999), 387 pp. Price HB $38.00. ISBN 965-493-017-X." Journal of Islamic Studies 12, no. 3 (September 1, 2001): 345–48. http://dx.doi.org/10.1093/jis/12.3.345.
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Kilpatrick, Hilary. "Shawkat M. Toorawa (ed.): Ibn al-Sāʿī, Consorts of the Caliphs. Women and the Court of Baghdad. Translated by the Editors of the Library of Arabic Literature. (Library of Arabic Literature.) xlv, 226 pp. New York: New York University Press, 2015. $30. ISBN: 978 1 47985098 3." Bulletin of the School of Oriental and African Studies 80, no. 1 (February 2017): 139–41. http://dx.doi.org/10.1017/s0041977x17000143.
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Hossain, Mary. "Consorts of the Caliphs: Women and the Court of Baghdad By Ibn al-Sāʿī, edited by Shawkat M. Toorawa, translated by the Editors of the Library of Arabic Literature; introduced by Julia Bray, foreword by Marina Warner." Journal of Islamic Studies 28, no. 1 (August 11, 2016): 134–35. http://dx.doi.org/10.1093/jis/etw032.
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Salem, Ahmed Ali. "Najd before the Salafi Reform Movement." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 109–11. http://dx.doi.org/10.35632/ajis.v21i2.1797.
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As the Muslim world searches for the right formula for reform, scholarsand intellectuals are invited to study Islamic reform movements and theconditions that made their successes possible. In this context, Najd beforethe Salafi Reform Movement is a timely contribution to the literature onsocial conditions of reform in Muslim societies. The author correctly notesthat pre-Salafi Najd (central Arabia) was neither a center of religious learningnor the site of large urban communities, which might be expected toproduce a reform movement of a size and significance of the Salafi movement.Nevertheless, the Salafi movement managed to establish a strongstate that unified Arabia and imposed peace and order on its people for thefirst time since the period of the early caliphs (pp. 1-2).This book, originally a Ph.D. dissertation, seeks to solve this puzzle.A six-page bibliography and a thirteen-page index are suffixed, along withseveral maps and tables, and both the Hijri and the Gregorian calendars areused to mark the general time periods. This book is particularly useful forstudents of history, sociology, anthropology, or genealogy in an earlymoderncontext, such as that of Najd between the mid-ninth/fifteenth andmid-twelfth/eighteenth centuries. The author argues that nomadic migrationand settlement; the growth of a sedentary population, as well asmigration and resettlement; and the growth of religious learning combinedto create a new Najdi society that produced the Salafi reform movement(p. 2). Each of these factors is addressed in one chapter.The first chapter, “The Geographical and Ecological Background,”demonstrates how Najd’s geographical setting and climatic conditions(viz., a desert region with an unpredictable climate) dictated its people’shard lifestyle and activities. For example, a persistant drought could turn asettlement, a region, or even the entire emirate into a wasteland (pp. 36-37).The second chapter, “An Historical Background,” surveys Najd’s inhabitantsat the rise of Islam and follows its demographic and political developmentsthroughout the first 9 centuries of the Islamic era. On the eve ofIslam, Najd was populous and prosperous; however, by the third/ninth ...
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Afsaruddin, Asma. "In Praise of the Word of God: Reflections of Early Religious and Social Concerns in the Fadā'il al-Qur'ān Genre." Journal of Qur'anic Studies 4, no. 1 (April 2002): 27–48. http://dx.doi.org/10.3366/jqs.2002.4.1.27.
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Faḍā'il al-Qur'ān is the usual title given to chapters in various ḥadīth compilations or to individual works that deal with the ‘excellences’ or ‘merits’ of the Qur'an. The faḍā'il al-Qur'ān traditions found in common in the standard and non-standard ḥadīth compilations are concerned largely with the memorisation of the Qur'an, its compilation and being written down, its best reciters, and the excellences of certain surahs and āyāt. In the early part of the 3rd/9th century, separate works on faḍā'il al-Qur'ān began to emerge, which covered a wider range of topics. This article establishes that both the religious and the social historian may profitably mine the faḍā'il al-Qur'ān literature for valuable insights into, for example, the position of Qur'an reciters in early Islamic society; early attitudes towards writing conventions in the maṣāhif; modes of recitation; the probity of accepting wages for teaching the Qur'an; and the authoritativeness of oral versus written transmission of the Qur'anic text. A closer examination of the contents of the faḍā'il al-Qur'ān literature also yields valuable insights into the central role of the Qur'an, both as an oral and written text, and of its ‘people’ or its ‘advocates’, the so-called ahi al-Qurān, in the early Muslim community. Our preliminary survey allows us to state that, for some people, the Qur'an as the central sacred text of Islam came to stand in for the pristine, idealised Muslim polity. How certain groups of people chose to define their relation to the Qur'an (as its reciters, bearers, advocates, teachers and explicators of its grammar and language) and what aspect of the Qur'an they chose to emphasise (oral versus written) could then be regarded as a hallmark of their piety and fidelity to the memory of the earliest community under the Prophet and his rightly-guided caliphs. Such an endeavour assumed particular relevance in the merit-conscious society first established by cUmar (d. 24/644), in which people were ranked in terms of their moral excellences according to the principle of sābiqa (‘priority in Islam’), and from which they consequently derived their social standing. Our study, on the one hand, corroborates some of the information already available about the organisation of early Islamic society from other sources; on the other, it nuances and broadens this information. Our line of inquiry also allows us to refine a body of scholarship regarding the origins of the faḍā'il al-Qur'ān traditions, and their nature and the conclusions to be derived from this corpus concerning the attitudes of early Muslims towards the study of the Qur'an.
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Bray, Julia. "A Caliph and his public relations." Middle Eastern Literatures 7, no. 2 (July 2004): 159–70. http://dx.doi.org/10.1080/1366616042000236851.
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Wright Jr., Theodore P. "The Problem of Empiricism in Comparative Political Research by Muslims." American Journal of Islam and Society 9, no. 1 (April 1, 1992): 40–50. http://dx.doi.org/10.35632/ajis.v9i1.2591.
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The Islamic critique of the dominant Euro-American paradigm in thestudy of politics has so far focused on the subfields of political philosophy,as in the articles of Abul-Fadl, of public administration, and of internationalrelation. Little attention has been paid by Muslim social scientists tocompamtive politics, by which is meant the investigation of the internal politicalinstitutions and processes of countries. As the name of the subfield implies,it is also intended to promote the comparison of political systems and processesacross national and cultural boundaries in search of some useful generalizationsabout which structural arrangements are the most likely to promote whatevervalues, including Islamic ideals, the analyst may employ as hisher criteriafor evaluation. True, there have been various books like Ahmad’s whichexplicate the Islamic political ideal as exemplified in the practice of the Prophetand the four rightly-guided caliphs. as well as books translating the Arabicterminology of Islam into its modern equivalents, such as M . Ahmed‘s IslamicPolitical System in the Modem Age, but these give little guidance to a politicalscientist wishing to conduct research into the empirical reality of present-dayMuslim-ruled polities other than to condemn their deviation from the idealQur’anic model. For instance, must a contemporary Muslim political scientistreflexively castigate Pakistan for holding “free and fair elections” to its legislativebodies and praise the late president Zia ul-Haq for instituting an appointivemajlis al shura to perform legislative functions simply because Westernobservers tend to disapprove of this on the gmunds that an appointive legislaturedoes not meet the modern conception of democratic representation?It shall be the endeavor of this paper to undertake a critique of the conceptsand value assumptions of the existing literature in the academic field ofcomparative politics in the hope of revealing the built-in European (”Judeo-Christian” or “secular-humanist”) biases and then to suggest an agenda ofissues on which Muslim and non-Muslim scholars might agree. Among theunarticulated biases of Western comparative politics are: 1) secularism; 2)materialism; 3) analysis which distinguishes subcategories but often fails tointegrate them in a “holistic” manner; 4) unilinear development accordingto a European historical model; 5) liberal individualism which values freedomand democracy over order and community; 6) quantification instead ofqualitative methods; 7) egalitarianism; 8) empiricism; and 9) pragmatism.Among the few sympathetic American studies of existing Muslim politicalpractices which avoid these biases have been Clark’s on the zakah systemin Pakistan,’ Vogel’s dissertation on the Saudi judicial system, Kennedy’sstudy of the hudud ordinances in Pakistan, Sutcliffe's study on the compatibilityof Islamic values with economic development in Jordan, and Wright’s analysisof the Shahbano Begum case which dealt with the maintenance of Muslimdivorcees in India. Two Arab doctoral students have written such doctoral ...
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Tadjuddin, Nilawati, and Alif Maulana. "Kebijakan Pendidikan Khalifah Harun Ar-Rasyid." Al-Tadzkiyyah: Jurnal Pendidikan Islam 9, no. 2 (November 30, 2018): 325. http://dx.doi.org/10.24042/atjpi.v9i2.3633.
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One of the keys to advancing a nation is education. The future of a nation really needs the contribution of the nation's children who are competitive, superior, intelligent and faithful, given that competition is increasingly high in the global era. Indonesia has several problems in the world of education, starting from the low teacher salaries to high dropout rates, ending with the absence of the Indonesian education system in the list of 20 countries with the best education systems in the world. Islam itself in the field of education had enjoyed periods of glory when the Abbasid dynasty came to power. The fifth caliph's policy, Harun Ar-Rasyid, which at that time concentrated on improving the quality of education, made this period worthy of being dubbed the golden age of Islam (the Islamic Golden Age). The education policy that Ar-Rasyid applied could certainly be a solution to solve various problems that are currently sweeping the world of Indonesian education. This study focuses on the educational policies adopted by Caliph Harun Ar-Rasyid during the golden age of Islam. Through the literature study method, this study confirms that by studying history, all problems that are sweeping the world of education in this country can be resolved, and figures like Ar-Rasyid are the most appropriate to be asked for a solution.
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Muthakin, Muthakin. "Peran Perpustakaan Baitul Hikmah pada Masa Bani Abbasiyah." Tsaqofah 18, no. 1 (June 28, 2020): 52. http://dx.doi.org/10.32678/tsaqofah.v18i1.3184.
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In the Abbasid period, Baitul Hikmah became the main resource center for the scholar or researcher in the Baghdad city. The Baitul Hikmah or well-known as a house of wisdom, was developed since the the second caliph administration led by Abu Ja’far al-Manshur (754-775 A.D.). Abu Ja’far al-Manshur was known as a caliph who attracted profoundly to science. By his regulation, he pioneered the translation of scientific and literature from foreign languages. Large number of books from India, Ancient Greek, Bizantine, Persian and Syria were translated into Arabic. This tradition was followed by his succesor, the caliph of Harun ar-Rasyid (786-809 A.D.) and his descendant, the caliph of Al-Ma’mun (813-833 A.D.). In the Al-Ma’mun era, Baitul Hikmah witnessed an overwhelming enhancement. As a result, Baitul Hikmah was not only becoming a house of numerous books, but also as a center of translation, research and publication, the study of astrology, and educational institutions in general.
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Sbiri, Kamal. "Border Crossing and Transculturation in Tahir Shah’s The Caliph’s House." Open Cultural Studies 4, no. 1 (February 20, 2020): 12–22. http://dx.doi.org/10.1515/culture-2020-0002.
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AbstractThis article examines the construction of transcultural identity as it results from the process of border crossing in Tahir Shah’s The Caliph’s House: A Year in Casablanca (2007. London: Bantam Books). Whereas mobility is mostly characterized by the movement from north to south, The Caliph’s House describes an inverted motion from England to Casablanca in search for belonging. With his roots in Afganistan and historical ties with Morocco, Tahir Shah provides new narrative lines that delve into questions of alterity, mobility, and negotiating difference when crossing borders. With this in mind, I aim to show how alterity is refracted within the migrant’s identity. In so doing, I seek to clarify how this refraction helps in producing forms of selves that recognize all notions of silences and transform them metonymically into moments of conversation. With the help of Stephen Clingman’s theory on transnational literature, I will show that integration can be achieved successfully when difference is negotiated as part of the process of bordering.
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Fatimah, Ima Frima, Nurwadjah Ahmad EQ, and Andewi Suhartini. "Konsep Tujuan Hidup Manusia: Tinjauan Teologis dalam Pendidikan Islam." Jurnal Penelitian Pendidikan Islam 8, no. 1 (June 20, 2020): 1. http://dx.doi.org/10.36667/jppi.v8i1.433.
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This article aims to elaborate the concept of the purpose of human life as a theological foundation in Islamic education. Humans created by God have a number of predetermined goals. This research approach uses a qualitative approach with literature study methods. The results showed that there are two goals in human life that are closely related to their duties and functions as God's creatures, namely as a servant of God and as a caliph on the earth. The implication of two human goals on the process of Islamic education is how the education process forms a good servant of God and as a caliph on earth who has a responsible character, so as to realize a perfect human being.
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Amiridis, V., U. Wandinger, E. Marinou, E. Giannakaki, A. Tsekeri, S. Basart, S. Kazadzis, et al. "Optimizing Saharan dust CALIPSO retrievals." Atmospheric Chemistry and Physics Discussions 13, no. 6 (June 5, 2013): 14749–95. http://dx.doi.org/10.5194/acpd-13-14749-2013.
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Abstract. We demonstrate improvements in CALIPSO dust extinction retrievals over North Africa and Europe when corrections are applied regarding the Saharan dust lidar ratio assumption, the separation of dust portion in detected dust mixtures, and the averaging scheme introduced in the Level 3 CALIPSO product. First, a universal, spatially constant lidar ratio of 58 sr instead of 40 sr is applied to individual Level 2 dust-related backscatter products. The resulting aerosol optical depths show an improvement compared with synchronous and co-located AERONET measurements. An absolute bias of the order of −0.03 has been found, improving on the statistically significant biases of the order of −0.10 reported in the literature for the original CALIPSO product. When compared with the MODIS co-located AOD product, the CALIPSO negative bias is even less for the lidar ratio of 58 sr. After introducing the new lidar ratio for the domain studied, we examine potential improvements to the climatological CALIPSO Level 3 extinction product: (1) by introducing a new methodology for the calculation of pure dust extinction from dust mixtures and (2) by applying an averaging scheme that includes zero extinction values for the non-dust aerosol types detected. The scheme is applied at a horizontal spatial resolution of 1° × 1° for ease of comparison with the instantaneous and co-located dust extinction profiles simulated by the BSC-DREAM8b dust model. Comparisons show that the extinction profiles retrieved with the proposed methodology reproduce the well-known model biases per sub-region examined. The very good agreement of the proposed CALIPSO extinction product with respect to AERONET, MODIS and the BSC-DREAM8b dust model, makes this dataset an ideal candidate for the provision of an accurate and robust multi-year dust climatology over North Africa and Europe.
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Amiridis, V., U. Wandinger, E. Marinou, E. Giannakaki, A. Tsekeri, S. Basart, S. Kazadzis, et al. "Optimizing CALIPSO Saharan dust retrievals." Atmospheric Chemistry and Physics 13, no. 23 (December 13, 2013): 12089–106. http://dx.doi.org/10.5194/acp-13-12089-2013.
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Abstract. We demonstrate improvements in CALIPSO (Cloud–Aerosol Lidar and Infrared Pathfinder Satellite Observations) dust extinction retrievals over northern Africa and Europe when corrections are applied regarding the Saharan dust lidar ratio assumption, the separation of the dust portion in detected dust mixtures, and the averaging scheme introduced in the Level 3 CALIPSO product. First, a universal, spatially constant lidar ratio of 58 sr instead of 40 sr is applied to individual Level 2 dust-related backscatter products. The resulting aerosol optical depths show an improvement compared with synchronous and collocated AERONET (Aerosol Robotic Network) measurements. An absolute bias of the order of −0.03 has been found, improving on the statistically significant biases of the order of −0.10 reported in the literature for the original CALIPSO product. When compared with the MODIS (Moderate-Resolution Imaging Spectroradiometer) collocated aerosol optical depth (AOD) product, the CALIPSO negative bias is even less for the lidar ratio of 58 sr. After introducing the new lidar ratio for the domain studied, we examine potential improvements to the climatological CALIPSO Level 3 extinction product: (1) by introducing a new methodology for the calculation of pure dust extinction from dust mixtures and (2) by applying an averaging scheme that includes zero extinction values for the nondust aerosol types detected. The scheme is applied at a horizontal spatial resolution of 1° × 1° for ease of comparison with the instantaneous and collocated dust extinction profiles simulated by the BSC-DREAM8b dust model. Comparisons show that the extinction profiles retrieved with the proposed methodology reproduce the well-known model biases per subregion examined. The very good agreement of the proposed CALIPSO extinction product with respect to AERONET, MODIS and the BSC-DREAM8b dust model makes this dataset an ideal candidate for the provision of an accurate and robust multiyear dust climatology over northern Africa and Europe.
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Perutelli, Alessandro. "Calipso e Ulisse (Prop. 1, 15, 9 ss.)." Materiali e discussioni per l’analisi dei testi classici, no. 32 (1994): 169. http://dx.doi.org/10.2307/40236030.
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Zubair, Khan Nazia, Shaikh Saleem Ahmad, Wasim Ahmad, Mohd Zulkifle, and Shahnawaz. "Resources of IlmulAmraz during early Abbasid caliph (7th-9th C.E) up to the work of Al-Razi." Bangladesh Journal of Medical Science 20, no. 2 (February 1, 2021): 228–33. http://dx.doi.org/10.3329/bjms.v20i2.51528.
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Aim and Objective:The literature of Ilmul Amraz occupies a pedestal position in Unani medicine.The literature, however, is scattered among many manuscripts and requires being collected and compiled for better understanding and comprehension of disease concepts of Unani medicine. The material has been collected from the original resourcesof early Abbasid caliph (from7th-9thC.E) till the period of Al-Razi and briefly introduced in this article.
Material and Methodology: The proposed literary research is conducted through ‘input-processing-output’ approach. The literature has been collected from different classical texts, reference books and various digitalized mode.
Conclusion: The present review article underlines the contributions of Arab physicians, their original works, innovations, and practical experiences. The impact of theoretical contribution of Al Razi manifests in ancient Greco-Roman theory of diseases.
Bangladesh Journal of Medical Science Vol.20(2) 2021 p.228-233
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Syathori, Ahmad. "THE RISE of SUNNISME IN XI CENTURY." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 1, no. 1 (September 1, 2016): 55–71. http://dx.doi.org/10.51498/putih.v1i1.6.
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The period of 'Abbasid caliphate rule according to Nourouzzaman Shiddiqi, is divided into two periods, the uphill period that began from its establishment to the al-Watsiq (842-847 H), the ninth caliph of the' Abbasid dynasty; then the declining period that starts from the caliph al-Mutawakkil to the caliph al-Mu'tashim, the thirty-seventh caliph. This period of government was marked by the Mongol invasion of 1258 AD.
The periodization according to Nourouzzaman Shiddiqi is in line with other historians that despite differing opinions in terms and the number of periodisasinya, but almost all agree that the beginning of the decline of 'Abbasid dynasty was when the government held by the caliph al-Mutawakkil.
The fundamental reason why the reign of al-Mutawakkil is considered as the beginning of decline, each having a different opinion. There is a reason that when al-Mutawakkil took office, he began to widen the influence of the intervention of people who came from Turkey. In addition, some argue that in the time of al-Mutawakkil officially taqlid and taslim attitude applied. There is much more speculation of historians in view of the causes of the 'Abbasid dynastic decline.
From the time of the Caliph al-Makmun (198-218 H / 813-833 AD) to the time of the caliph al-Watsiq (842-847 AD) the Mu'tazilah dominated the government so that the government issued a decree of Mihnah (inquisition). Mihnah is a wisdom done by the caliph al-Makmun about the enactment of the examination or more precisely said coercion to his people against the acceptance of the doctrine of the Koran is a creature. This event is carried out using political power, even by force.
In the discourse of the debate of the doctrine of Islamic teachings, rationalist circles throughout history contrasted with those who think scripturally. The first group is supported by the Mu'tazilah, while the second-sided flow is fully supported by the hadith scholars (Ahlussunnah).
With the support of the rulers, the Mu'tazila can impose its flow on society. Mihnah (Inquisition) is the official institution in launching its movement. It is narrated in the historical literature that the victims of violence during the Mihnah period were the experts of hadith. They force those who cling to the opinion of the hadith who claim that the Qur'an is qadim.
Most of the scholars of hadith were finally forced to agree with them, only one figure who insisted on his opinion, he was Ahmad Ibn Hanbal (720 - 855 AD) who remained at his stance even though he was punished.
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Yazigi, Maya. "Some Accounts of Women Delegates to Caliph Mu'āwiya: Political Significance." Arabica 52, no. 3 (2005): 437–49. http://dx.doi.org/10.1163/1570058054191824.
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GOLDEN, Peter B. "Khazar Turkic Ghulâms in Caliphal Service." Journal Asiatique 292, no. 1 (January 1, 2004): 279–309. http://dx.doi.org/10.2143/ja.292.1.556639.
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Anderson, Glaire D. "Sovereignty and the Materiality of Caliphal Encounters." PMLA/Publications of the Modern Language Association of America 130, no. 2 (March 2015): 393–401. http://dx.doi.org/10.1632/pmla.2015.130.2.393.
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This essay focuses on two tenth-century bronze objects, a basin and a bowl, inscribed with an epigraphic band that can be read as the repetition of the Arabic word for sovereignty, al-mulk. These objects were probably made in the area that now comprises Iran and Central Asia, an artistic, intellectual, and commercial center of the Islamic lands in the ninth and tenth centuries. Bronzes like these, luxury commodities that would have appeared gold when new, are rarely found outside Iran and Central Asia (Allan; Baer). Yet those I discuss here were discovered far from their likely region of origin—indeed, at opposite ends of the Islamic territories of Eurasia. The large bronze basin was discovered in Inner Mongolia, while the small bronze bowl was unearthed in Córdoba, in southern Spain. These inscribed objects hint at a transhemispheric cultural-political history that has implications for reigning narratives of modernity, including for those that relate to medieval studies.
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Al-Hasan, A. "The Financial Reforms of the Caliph al-Mulhringtadid (279-89/892-901)." Journal of Islamic Studies 18, no. 1 (January 1, 2007): 1–13. http://dx.doi.org/10.1093/jis/etl045.
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Amiridis, V., E. Marinou, A. Tsekeri, U. Wandinger, A. Schwarz, E. Giannakaki, R. Mamouri, et al. "LIVAS: a 3-D multi-wavelength aerosol/cloud climatology based on CALIPSO and EARLINET." Atmospheric Chemistry and Physics Discussions 15, no. 2 (January 23, 2015): 2247–304. http://dx.doi.org/10.5194/acpd-15-2247-2015.
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Abstract. We present LIVAS, a 3-dimentional multi-wavelength global aerosol and cloud optical climatology, optimized to be used for future space-based lidar end-to-end simulations of realistic atmospheric scenarios as well as retrieval algorithm testing activities. LIVAS database provides averaged profiles of aerosol optical properties for the potential space-borne laser operating wavelengths of 355, 532, 1064, 1570 and 2050 nm and of cloud optical properties at the wavelength of 532 nm. The global climatology is based on CALIPSO observations at 532 and 1064 nm and on aerosol-type-dependent spectral conversion factors for backscatter and extinction, derived from EARLINET ground-based measurements for the UV and scattering calculations for the IR wavelengths, using a combination of input data from AERONET, suitable aerosol models and recent literature. The required spectral conversion factors are calculated for each of the CALIPSO aerosol types and are applied to CALIPSO extinction and backscatter data correspondingly to the aerosol type retrieved by the CALIPSO aerosol classification scheme. A cloud climatology based on CALIPSO measurements at 532 nm is also provided, neglecting wavelength conversion due to approximately neutral scattering behavior of clouds along the spectral range of LIVAS. Averages of particle linear depolarization ratio profiles at 532 nm are provided as well. Finally, vertical distributions for a set of selected scenes of specific atmospheric phenomena (e.g., dust outbreaks, volcanic eruptions, wild fires, polar stratospheric clouds) are analyzed and spectrally converted so as to be used as case studies for space-borne lidar performance assessments. The final global climatology includes 4-year (1 January 2008–31 December 2011) time-averaged CALIPSO data on a uniform grid of 1×1 degree with the original high vertical resolution of CALIPSO in order to ensure realistic simulations of the atmospheric variability in lidar end-to-end simulations.
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Nurfazillah. "PRAKTIK POLITIK DALAM SEJARAH ISLAM ERA DINASTI-DINASTI ISLAM." Al-Ijtima`i: International Journal of Government and Social Science 6, no. 1 (October 30, 2020): 43–62. http://dx.doi.org/10.22373/jai.v6i1.615.
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This article focuses discussion on the political practices of the three great dynastic eras in Islamic history. The purpose of this paper is to describe how political practice during the Islamic dynasties in Islamic history. The problems that want to be answered in this paper is: how political practices in that era were carried out for Umaiyah, Abbasid, and the Turkish Ottoman dynasty. This journal using qualitative-descriptive methods as a literature research. Based on the results of the study it is found that the political practices in these three dynastic eras were not entirely the same. Even though, they were led by a caliph but in case they have different political practices. For example: the Umaiyyah dynasty in the political practice of its government was assisted by diwan. The Abbasid dynasty was guarded by a hajib. There are also wazir and katib as assistants to the caliph in running the wheels of government. And then, the Turkish Ottoman dynasty formed the assembly of syura (mesrevet), mufti and qadhi as his servants.
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Huda, Muhammad Nurul. "Sejarah Pemikiran Ekonomi Islam Pada Masa Daulah Bani Umayyah dan Bani Abbasiyah." Estoria: Journal of Social Science and Humanities 1, no. 2 (April 4, 2021): 135–48. http://dx.doi.org/10.30998/je.v1i1.466.
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This article is the result of an analysis of economic history in the past which is to answer economic problems during the Umayyad and Abasiyyah Daulah,economic activities carried out during the Daulah Bani Umayyah and BaniAbasiyyah. This research uses the Historical Method by using secondarysources originating from December. which literature has been previouslyreviewed and analyzed. While in the approach the writer uses a historicalapproach. This approach is used by the author in order to reveal the economicproblems of the Umayyad and Abasiyyah Bani. From the research results, itcan be seen that the development of Islamic economics in the Umayyad andAbbasid dynasties was an economic policy formed based on the ijtihad of thefuqoha and ulama as a consequence of the increasingly distant time spanbetween the Prophet's life and the reign. The abbasiyah caliph or the dynasty ofthe children of the abbot, as said to continue the rule of the Umayyad dynasty.His power lasted a long time. During the Abbasiyah dynasty in power wherethe patterns of government applied varied according to political, social andcultural changes. Keywords: Economy, Caliph, Islam
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Kokonov, Arkady, Muhammad Al-Tayyar, and Pavel Basharin. "Ибн Са‘д. Ат-Табакат ал-кубра: халиф Абу Бакр ас-Сиддик (перевод Коконов А.И., ат-Таййар М. Абу-л-Джалил, науч. ред. Башарин П.В.)." Islamology 6, no. 1 (February 4, 2013): 8. http://dx.doi.org/10.24848/islmlg.06.1.01.
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This issue begins the publication of translation of one chapter from al-Kitāb al-Ṭabaqāt al-kubrā (Great book of the Classes) of the renowned Muslim biographer Ibn Sa‘d (d. 845). This book is famous sources of biographical literature in early Islamic time. It gave the information on 4250 persons from the beginning of Islam down to the time of Ibn Sa‘d. The chapter on the first from the rightly guided caliph (rashidun) Abū Bakr is one from the full and detailed biographies of this book.
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Amiridis, V., E. Marinou, A. Tsekeri, U. Wandinger, A. Schwarz, E. Giannakaki, R. Mamouri, et al. "LIVAS: a 3-D multi-wavelength aerosol/cloud database based on CALIPSO and EARLINET." Atmospheric Chemistry and Physics 15, no. 13 (July 1, 2015): 7127–53. http://dx.doi.org/10.5194/acp-15-7127-2015.
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Abstract. We present LIVAS (LIdar climatology of Vertical Aerosol Structure for space-based lidar simulation studies), a 3-D multi-wavelength global aerosol and cloud optical database, optimized to be used for future space-based lidar end-to-end simulations of realistic atmospheric scenarios as well as retrieval algorithm testing activities. The LIVAS database provides averaged profiles of aerosol optical properties for the potential spaceborne laser operating wavelengths of 355, 532, 1064, 1570 and 2050 nm and of cloud optical properties at the wavelength of 532 nm. The global database is based on CALIPSO observations at 532 and 1064 nm and on aerosol-type-dependent backscatter- and extinction-related Ångström exponents, derived from EARLINET (European Aerosol Research Lidar Network) ground-based measurements for the UV and scattering calculations for the IR wavelengths, using a combination of input data from AERONET, suitable aerosol models and recent literature. The required spectral conversions are calculated for each of the CALIPSO aerosol types and are applied to CALIPSO backscatter and extinction data corresponding to the aerosol type retrieved by the CALIPSO aerosol classification scheme. A cloud optical database based on CALIPSO measurements at 532 nm is also provided, neglecting wavelength conversion due to approximately neutral scattering behavior of clouds along the spectral range of LIVAS. Averages of particle linear depolarization ratio profiles at 532 nm are provided as well. Finally, vertical distributions for a set of selected scenes of specific atmospheric phenomena (e.g., dust outbreaks, volcanic eruptions, wild fires, polar stratospheric clouds) are analyzed and spectrally converted so as to be used as case studies for spaceborne lidar performance assessments. The final global data set includes 4-year (1 January 2008–31 December 2011) time-averaged CALIPSO (Cloud-Aerosol Lidar and Infrared Pathfinder Satellite Observations) data on a uniform grid of 1° × 1° with the original high vertical resolution of CALIPSO in order to ensure realistic simulations of the atmospheric variability in lidar end-to-end simulations.
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Cesana, Grégory, Anthony D. Del Genio, and Hélène Chepfer. "The Cumulus And Stratocumulus CloudSat-CALIPSO Dataset (CASCCAD)." Earth System Science Data 11, no. 4 (November 25, 2019): 1745–64. http://dx.doi.org/10.5194/essd-11-1745-2019.
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Abstract. Low clouds continue to contribute greatly to the uncertainty in cloud feedback estimates. Depending on whether a region is dominated by cumulus (Cu) or stratocumulus (Sc) clouds, the interannual low-cloud feedback is somewhat different in both spaceborne and large-eddy simulation studies. Therefore, simulating the correct amount and variation of the Cu and Sc cloud distributions could be crucial to predict future cloud feedbacks. Here we document spatial distributions and profiles of Sc and Cu clouds derived from Cloud-Aerosol Lidar and Infrared Pathfinder Satellite Observations (CALIPSO) and CloudSat measurements. For this purpose, we create a new dataset called the Cumulus And Stratocumulus CloudSat-CALIPSO Dataset (CASCCAD), which identifies Sc, broken Sc, Cu under Sc, Cu with stratiform outflow and Cu. To separate the Cu from Sc, we design an original method based on the cloud height, horizontal extent, vertical variability and horizontal continuity, which is separately applied to both CALIPSO and combined CloudSat–CALIPSO observations. First, the choice of parameters used in the discrimination algorithm is investigated and validated in selected Cu, Sc and Sc–Cu transition case studies. Then, the global statistics are compared against those from existing passive- and active-sensor satellite observations. Our results indicate that the cloud optical thickness – as used in passive-sensor observations – is not a sufficient parameter to discriminate Cu from Sc clouds, in agreement with previous literature. Using clustering-derived datasets shows better results although one cannot completely separate cloud types with such an approach. On the contrary, classifying Cu and Sc clouds and the transition between them based on their geometrical shape and spatial heterogeneity leads to spatial distributions consistent with prior knowledge of these clouds, from ground-based, ship-based and field campaigns. Furthermore, we show that our method improves existing Sc–Cu classifications by using additional information on cloud height and vertical cloud fraction variation. Finally, the CASCCAD datasets provide a basis to evaluate shallow convection and stratocumulus clouds on a global scale in climate models and potentially improve our understanding of low-level cloud feedbacks. The CASCCAD dataset (Cesana, 2019, https://doi.org/10.5281/zenodo.2667637) is available on the Goddard Institute for Space Studies (GISS) website at https://data.giss.nasa.gov/clouds/casccad/ (last access: 5 November 2019) and on the zenodo website at https://zenodo.org/record/2667637 (last access: 5 November 2019).
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Hussein, Ali Ahmad. "Elegy and Nasīb in the Ancient Arabic QAṢīda: The Unique Structure of an Elegy by Ibn Muqbil." Journal of Semitic Studies 64, no. 2 (August 23, 2019): 507–33. http://dx.doi.org/10.1093/jss/fgz012.
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Abstract This article analyses the functions of the uniquely non-traditional structure of an elegy composed by the mukha.ram poet, Ibn Muqbil, following the assassination of the third Muslim caliph, ‘Uthmān b. ‘Affān. The poem begins with the elegiac verses, then ends with a description of several, to some degree, erotic love affairs. Classical Arab scholars condemned this structure, in which the song of love follows the weeping over a killed religious authority. In the present article, the poem is analysed then two interpretations of the function of this structure are given: firstly, it provides the poem with an allegorical expression for Ibn Muqbils yearning for the lost pre-Islamic life which was destroyed after the birth of Islam; secondly, it is a means of catharsis directed to a specific audience which was less passionate about the death of the caliph.