Bibliografías temáticas / Arabic Islamic literature

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Literatura académica sobre el tema "Arabic Islamic literature"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 29 de julio de 2024

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Artículos de revistas sobre el tema "Arabic Islamic literature"

1

Shamsuddin, Salahuddin. "Islamic Urdu Literature: A Heretical Islamic Literature in Indian Subcontinent". Advances in Social Sciences Research Journal 10, n.º 6 (24 de junio de 2023): 378–89. http://dx.doi.org/10.14738/assrj.106.14920.

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The Intellectual heritage of India is an integral part of Islamic civilization in Indian subcontinent and the development of Islamic civilization in India represents a regional pattern or a local formation of this civilization that occurred as a reaction and in response to the developments that were the result of Islam's insistence on survival in India and its fear for itself of being lost. The link among Urdu, Persian, Arabic and Turkish literatures is that each of them is considered influenced in its dimensions by Islamic civilization that emerges from the religion, science and art, and it is not permissible under any circumstances to sever the link among them, and we give an example for that saying that Persian literature is influenced by Arabic literature and the ancient Turkish literature is influenced by Persian literature influenced by Arabic literature, and Urdu literature is influenced by Arabic, Persian and Turkish literature, and from here we find similarities among these literatures that depict and speak about Islamic civilization in its various manifestations. Language of these different literatures is influenced by Arabic, as they contain countless Arabic words that evidence that they are all branched out from one origin, which is Islamic religion.
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2

Rizki Putriani, Hibatullah Romdhoni y Ihya Salsabila. "An Examination of the Writing Process in the Pre-Islamic Arab Period in the Pre-Islamic Arab History Book by Dr. Jawwad Ali". Spiritus: Religious Studies and Education Journal 2, n.º 1 (29 de febrero de 2024): 39–46. http://dx.doi.org/10.59923/spiritus.v2i1.33.

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The process of writing in pre-islamic Arabia had several periods and there were several factors that influenced the development of literary writing in Pre-Islamic Arabia, which had five separate periods at each time. This paper aims to examine more deeply the process of literary writing in pre-Islamic Arabia, which is studied through the book Pre-Islamic Arabic History written by Dr. Jawwad Ali. This study uses a literature study that explores Jahiliyyah Arabic literature from the perspective of social, religion and thoughts that influenced Jahiliyyah Arabic literature. The results of the study of Jahiliyyah Arabic literature are expected to increase the understanding of Arabic literature reviewers towards society and knowledge and aspirations about the culture of Jahiliyyah Arabic society from the perspective of historical and literary experiences
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Jalees, Rasha y Mohammad AL- Qudah. "The Transcendent in Literature". Dirasat: Human and Social Sciences 49, n.º 1 (2 de agosto de 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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Huwaida. "SPIRITUAL VALUES IN PRE-ISLAMIC ARABIC LITERATURE". FITRAH: International Islamic Education Journal 4, n.º 1 (30 de junio de 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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BOULLATA, ISSA J. "GEERT JAN VAN GELDER, Of Dishes and Discourse: Classical Arabic Literary Representations of Food, Curzon Studies in Arabic and Middle-Eastern Literatures (Richmond, Surrey: Curzon Press, 2000). Pp. 185. Price not available." International Journal of Middle East Studies 33, n.º 2 (mayo de 2001): 319–20. http://dx.doi.org/10.1017/s0020743801352066.

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In this book Geert Jan van Gelder, Laudian Professor of Arabic at the University of Oxford, studies how Arab–Islamic culinary culture was represented in Arabic literature. He thus contributes to our knowledge of both Arabic literature and, indirectly, Arab–Islamic gastronomy and cookery. Although representations of food as such are not the finest aspects of Arabic literature, and the preparation and consumption of food are not the finest aspects of Arab–Islamic civilization, his perspective throws light on little-studied facets of Arab–Islamic culture that are worth noting.
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Baharuddin, Mochammad Achwan, Moh Erfan Soebahar y Siti Mujibatun. "VALIDITY OF PRE-ISLAMIC ARABIC LITERATURE AS A SOURCE OF AUTHENTICATION OF HADIS". Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, n.º 2 (29 de julio de 2020): 449. http://dx.doi.org/10.14421/qh.2020.2102-11.

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The focus of this paper is the authenticity of the hadith, because in addition to the problem of the method used, it is also a matter of sources that are problematic. One source that is often used is literature, especially pre-Islamic Arabic literature (jahiliyah). The relevance of literature in authenticating hadith gives rise to a question, the extent to which the validity of pre-Islamic Arabic Literature can be used as evidence and what are the requirements that must be met when the study of the authenticity of hadith uses pre-Islamic Literature as one of the proofs. Using a Using a descriptive analytic method with a historical approach, this paper concludes that pre-Islamic Arabic literature when used as a source of authenticity of the hadith then the task of research is to reduce the difference in question. The reduction is intended so that the legality of literature as a source of hadith authentication can be accepted. This reduction includes: (1) authorship. Just as the news attributed to the Prophet must be proven to have its source in the Prophet, pre-Islamic Arabic Literature must also be proven to come from pre-Islamic Arabic writers, (2) narration. Pre-Islamic Arabic literature must also be tested extrinsically as an extrinsic factor test on the Hadith of the Prophet, (3) context. Literature was born not in an empty space so that the content of pre-Islamic Arabic literature must also reflect the life of the Arab Nation in pre-Islamic times. Therefore, when the reduction has not yet been carried out, in the context of the accuracy of the study of the authenticity of the hadith it cannot be accepted.
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Wati, Ella Susila, Yuli Imawan y Hellen Tiara. "ARABIC LITERATURE IN THE ISLAMIC PERIOD: SYI’IR AND NATSAR". Afshaha: Jurnal Bahasa dan Sastra Arab 2, n.º 2 (31 de octubre de 2023): 90–104. http://dx.doi.org/10.18860/afshaha.v2i2.20772.

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Arabic literature during the Islamic period played a crucial role, serving as a central force in shaping the Muslim community. This research aims to analyze the development of Arabic literature during the Islamic period (shadr Al-Islam) in the forms of syi’ir and natsar. It employs a qualitative descriptive research method with a literature review approach. Data were sourced from journals, books, notes, and other documents related to the development of Arabic literature during the Islamic period. Data were collected through documentation techniques and analyzed using qualitative data analysis methods, including data reduction, data presentation, and drawing conclusions. The research findings indicate that the development of Arabic literature during the Islamic period manifested in the forms of poetry and prose, both of which were present in two periods: the era of the Prophet and the era of the Rightly Guided Caliphs. The main characteristics include the use of language styles that constantly remind of Allah, containing verses of qauliyah and kauniyah. These literary works uphold the principles of amar ma’ruf nahi munkar, enjoining good and forbidding evil, marked by deep compassion and wisdom, reflecting Islamic teachings. The themes often revolve around profound love and devotion to Allah, the Prophet, parents, and dedication to struggles in the path of God. This love extends to encompass all of Allah's creations, reflecting a holistic and inclusive worldview
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Taufiq Ahmad Dardiri, Moh Wakhid Hidayat, Sangidu, Fadlil Munawwar Manshur,. "PETA KAJIAN ATAS NOVEL SEJARAH ISLAM KARYA JURJĪ ZAIDĀN". Jurnal CMES 12, n.º 1 (9 de octubre de 2019): 4. http://dx.doi.org/10.20961/cmes.12.1.34867.

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The novel of Islamic history by Jurjī Zaidān is one of the works of Modern Arabic literature which appeared at the end of the 19th century. Since it was first published, as a serial story in al-Hilal magazine, this novel has been read and has received a great response. Zaidān composed 22 titles of novels from 1891 to 1914. After Zaidān's death in 1914, his novels were still read by the public, reprinted, and even translated in various languages in the world. Zaidān’s Islamic historical novels still exist, both within the scope of modern Arabic literature and in Arabic thought, with many studies to date. Research on this novel is reviewed and analyzed to reveal the diversity of perspectives to be mapped. Found nine perspectives in the study of Islamic historical novels; the perspective of the development of Arabic novel genres, the perspective of authorship and pioneering in Arabic novel genre, the perspective of the popularization of Arab-Islamic history, critical perspectives of Islamic historical facts, intrinsic literary criticism perspective, narrative structure perspective, feminist perspective, perspective modern Arab identity, and Arab nationalism perspective. The mapping of studies become the positioning of further Islamic historical novel studies, and at the same time can be a model of study for the analysis of other historical novels that develop in Arabic literature or other national literature.
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ِ, Dr Muhammad Saif ul Rahman. "المرأة وقضاياها في أدب نجيب الكيلاني القصصي". Al-Turath Al-Adabi 1, n.º 01 (30 de junio de 2023): 55–66. http://dx.doi.org/10.52015/al-turathal-adabi.v1i01.10.

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Najeeb Alkilani is considered the founder of Arabic Islamic literature and he believes that through Arabic Islamic Literature, it is a profound responsibility that flows through the veins of Muslim believers, stemming from their hearts and convictions. It is evident that delving into the life and literary works of this remarkable individual is a an obligation for researchers. This study aims to shed light on the significant contributions and literary impact of Doctor Najeeb Alkeelani, recognized as the founding figure of Arabic Islamic literature in contemporary Arabic literary circles, as well as his noteworthy efforts in addressing women's issues through his fictional works. The initial chapter of this research focuses on his life, while the subsequent chapter explores his portrayal of women and their challenges as depicted in his literature.
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Farhah, Eva. "Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis". LISANIA: Journal of Arabic Education and Literature 6, n.º 1 (29 de junio de 2022): 32–52. http://dx.doi.org/10.18326/lisania.v6i1.32-52.

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This research aimed to reveal the roles of Islamic and Arabic literature's history in studying Islamic literature and sciences; Therefore, the reception theory and critical method were used to answer such issues. The reception theory is a discipline that optimizes the roles of readers and interpreters (mufassirīn) in revealing the meaning of Islamic literature and Al-Quran texts. As for the critical method, it is how the readers and interpreters respond, perceive, and interpret the texts of Islamic literary works and Al-Quran, equipped with al-qawā'id wal-ma'ārif, and storage or repertoire (knowledge within the mind of interpreter); Accordingly, the general audiences can comprehensively and contextually understand the text concretization presented by the interpreters. The results showed that analyzing and interpreting Islamic literary text require knowledge related to Arabic literature's history, especially from the early days of Islam to contemporary times. Meanwhile, analyzing and interpreting al-Quran and Hadith texts also require knowledge of Islamic civilization history and other Islamic sciences such as Arabic knowledge (nahwu, sharaf, and balāghah), asbābun-nuzūl (concerning Al-Quran texts), asbābul-wurūd (concerning Hadith texts), and others.
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Tesis sobre el tema "Arabic Islamic literature"

1

Qutbuddin, Aziz K. "Tahmid : a literary genre? : a study of the Arabic laudatory preamble, with a focus on the Fatimid-Tayyibi tradition". Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/29295/.

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This thesis follows the emergence and development of Tahmid, the Arabic laudatory preamble, as a literary genre in the Arabic tradition: a genre that imaginatively presents the distinct worldview (weltanschauung) that its author embraces and a genre that not only features as a standard introduction for an infinite number of texts, but is also, in and of itself, a rich source of meaning. The dissertation proposes a literary approach for unearthing its depths of knowledge, termed the 'relational approach'. This approach identifies and focuses on the various relations and associations, highlighted and evoked by a Tahmid despite its usual conciseness, which are the source of its vitality. Drawing upon a broad range of samples, the study also delineates the common characteristics and trends of the Tahmid tradition as a whole, and focuses on its distinctiveness and significance in Fatimid-Tayyibi literature ('Fatimid-Tayyibi' refers to Ismili Musta'lian Tayyibi Shiites in Fatimid Egypt as well as their spiritual successors in Yemen and India, commonly known as the Da'udi Bohras). Following the introduction, the thesis is structured on a chronological basis in three parts. Section-I (chapters 1-3) traces the development of Tahmid from its origins to maturity as a distinct genre in Arabic prose. Section-II (chapter-4), building on the literary-history presented in the previous section, presents a methodology for the analysis of Tahmid and applies it to a selection of examples. Section-III (chapters 5-7) focuses on the unique characteristics of Fatimid-Tayyibi Tahmids and presents an analysis of a number of examples. The section ends with a case-study of a Tahmid in one of the Fatimid-Tayyibi Da'i Syedna Taher Saifuddin's (d. 1385/1965) risalahs. The question posited in the title of this thesis, 'is the Tahmid a literary genre?' is answered in the Conclusion. An appendix of Tahmids referred to in the thesis and illustrative samples, especially from the Fatimid-Tayyibi manuscripts, accompanies the dissertation in a separate volume.
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2

Al-Qaisi, Fayez Abdel-Nabi. "Islamic Almeria : its historical background and its Arabic literature during the 5th A.H./11th century A.D". Thesis, SOAS, University of London, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.283175.

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Al-Mufti, Elham Abdul-Wahhab. "Shakwa in Arabic Poetry during the c Abbasid Period". Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503481.

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4

Nkealah, Naomi Epongse. "Islamic culture and the question of women's human rights in North Africa : a study of short stories by Assia Djebar and Alifa Rifaat". Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-09102007-111635.

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5

Key, Alexander. "A Linguistic Frame of Mind: ar-Rāġib al-Iṣfahānī and What It Meant to be Ambiguous". Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10361.

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The mediaeval Islamicate world was dominated by a language-obsessed culture that placed great value on words and their meanings. These words and meanings could, for those who used them, make the difference between both earthly success or failure, and salvation or damnation in the hereafter. Scholars were also conscious of the contingency of the links between words and their meanings, and the potential this created for ambiguity. This dissertation is about the mechanisms, models, and assumptions those scholars used to manage linguistic ambiguity. My investigation focuses on ar-Rāġib al-Iṣfahānī (fl. ≤ 409/1018), one such language-obsessed scholar. I provide a comprehensive review of his life, works, and times. He put together a portfolio of intellectual positions in exegesis, theology, ethics, and poetics that was guided by a philosophy of language which accepted and negotiated linguistic ambiguity. Underpinning that philosophy was a theory of meaning that used the pairing of expression and idea (lafẓ and maʿnā) to deal with polysemy, the intent of the speaker, and the function of the lexicon. Ar-Rāġib’s philosophy was emblematic of what I call the Arabic Language Tradition, the shared assumptions of which constituted an indigenous philosophy of language that was able to supply its own answers to the central questions of linguistics and then use those answers across all of the genres encompassed by its scholarship, from grammar to poetics, law, and theology. It was an Arabic Language Tradition that is best understood through comparison to an alternative Classical Language Tradition that had its roots in the Organon and a theory of meaning with little space for ambiguity. Re-telling Islamic intellectual history through the lens of language in this way shows us that in addition to the well-known and oft-studied Islamic engagement with Hellenistic philosophy there was another, indigenous, tradition with its own answers to the problems of mediaeval scholarship. This Arabic Language Tradition saw in language a solution to these problems, rather than seeing language as just another hurdle to be overcome.
Near Eastern Languages and Civilizations
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6

Chatrath, Nick. "Tradition and innovation in the Mamluk period : the anti-bid‘a literature of Ibn al-Ḥājj (d. 737/1336) and Ibn al-Naḥḥās (d. 814/1411)". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:feda45d1-c656-4d7c-aa27-9846c788c375.

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This study seeks to contribute to a growing discussion about Islamic intellectual endeavours in the Middle Periods, providing new evidence from the genre of anti-innovation tracts (anti-bid‘a tracts) that has hitherto received relatively little modern scholarly attention. Specifically, this thesis examines tradition and innovation in Islam during the Mamluk period (648/1250 – 922/1517) through the lens of two jurists and their anti-innovation tracts. Ibn al-Ḥājj (d. 737/1336) was a Mālikī from North Africa who wrote Madkhal al-shar‘ al-sharīf. Ibn al-Naḥḥās (d. 814/1411), by contrast, was a Shāfi‘ī (and former Ḥanafī) from Damascus, who wrote a tract contained within his Tanbīh al-ghāfilīn, a work concerned with the duty of commanding right and forbidding wrong, and with naming and briefly discussing various sins and innovations. Ibn al-Ḥājj’s and Ibn al-Naḥḥās’ anti-innovation tracts are studied here for the first time in their own right, together with English translations of representative passages of their work that allow the reader to gain a direct impression of them. In addition to this, this thesis makes three unique arguments. First, anti-innovation tracts should be read as prescriptive yet flexible examples of furū‘. Second, the authors of the tracts investigated here, Ibn al-Ḥājj and Ibn al-Naḥḥās, were both ‘outsiders’ to Mamluk Egypt, who used this genre to define and regulate correct Muslim practices, in less formal ways that were both new and continuous with earlier thinking. Ibn al-Ḥājj’s programme - urging fledgling scholars, in almost encyclopaedic fashion, to know about and teach against innovative practices - was more important for him than addressing the topics of intention and innovation that feature in the full title of his work. Ibn al-Naḥḥās is an interestingly obscure figure. In an abbreviated and direct style, he urged non-specialists in Mamluk lands to censure innovations, and even to prevent them. Third, Ibn al-Ḥājj and Ibn al-Naḥḥās conceived of loyalty to their legal school in ways that require us to expand the terms of modern scholarly debates about such loyalty. This study contributes to the relatively recent, and fast-growing, literature on the Mamluk period in general, and its legal literature in particular. It supports a recent perspective on the Mamluk period, by illustrating the continuity and evolution of legal thinking during this period, which is both predicated upon, and differs substantially from, earlier periods of Islamic history. and deserves study in its own right.
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Jackson, Cailah. "Patrons and artists at the crossroads : the Islamic arts of the book in the lands of Rūm, 1270s-1370s". Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:2d687f25-fb80-4470-b259-72714ba24386.

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This dissertation is the first book-length study to analyse the production and patronage of Islamic illuminated manuscripts in late medieval RÅ«m in their fullest cultural contexts and in relation to the arts of the book of neighbouring regions. Although research concerning the artistic landscapes of late medieval Rūm has made significant progress in recent years, the development of the arts of the book and the nature of their patronage and production has yet to be fully addressed. The topic also remains relatively neglected in the wider field of Islamic art history. This thesis considers the arts of the book and the part they played in artistic life within contemporary scholarly frameworks that emphasise inclusivity, diversity and fluidity. Such frameworks acknowledge the period's ethnic and religious pluralism, the extent of cross-cultural exchange, the region's complex political situation after the breakdown in Seljuk rule, and the itinerancy of scholars, Sufis and craftsmen. Analyses are based on the codicological examination of sixteen illuminated Persian and Arabic manuscripts, none of which have been published in depth. In order to appropriately assess the material and to partially redress scholarly emphases on the constituent arts of the book (calligraphy, illumination, illustration and binding), the manuscripts are considered as whole objects. The manuscripts' ample inscriptions also help to form a clearer picture of contemporary artistic life. Evidence from further illuminated and non-illuminated manuscripts and other textual and material primary sources is also examined. Based on this evidence, this dissertation demonstrates that Rūm's towns had active cultural scenes despite the frequent outbreak of hostilities and the absence of an effective centralised government. The lavishness of some manuscripts from this period also challenges the often-assumed connection between dynastic patronage and sophisticated artistic production. Furthermore, the identities and affiliations of those involved in the production and patronage of illuminated manuscripts reinforces the impression of an ethnically and religiously diverse environment and highlights the role that local amīrs and Sufi dervishes in particular had in the creation of such material.
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8

Natij, Salah. "Adab : recherches sur la pensée éthique, esthétique et politique dans la littérature arabe classique". Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040246.

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Ce travail se propose d’apporter une contribution à la reconstruction et à l’étude de la pensée arabe classiques développée dans le champ de l’adab. Remarquons que nous disons bien la pensée arabe classique développée dans le champ de l’adab, car nous pensons que si nous voulons connaître la manière dont la pensée arabe classique avait tenté de construire une vision éthique et esthétique, c’est dans l’espace de questionnement propre à l’adab qu’il faut la chercher. C’est dire que ce n’est ni dans la philosophie dite islamique, ni dans le système moral mis en place par l’Islam qu’il serait possible de trouver la vision éthique arabe ancienne telle qu’elle avait tenté de s’élaborer et de s’exprimer. En effet, si la pensée arabe classique avait et a encore quelque chose d’original à apporter à la pensée et à la culture universelles, ce ne serait ni à travers le système moral élaboré par la religion islamique, ni au moyen des réflexions menées par les philosophes, mais grâce aux idées développées dans le champ de l’adab. C’est en effet dans et à travers la pensée de l’adab que la culture arabe classique se présente comme étant véritablement elle-même, c’est-à-dire telle qu’elle nous parle à travers les éléments qui lui appartiennent proprement et intrinsèquement. Car si, comme il est souvent dit, la poésie constitue le Diwān des Arabes, c’est-à-dire l’archive de leurs traditions et de leurs sentiments, l’adab, lui, constitue à la fois leur sagesse, leur éthique et leur esthétique
This work aims to contribute to the reconstruction and the study of classical Arab thought developed in the field of adab. Note that we say good classical Arabic thought developed in the field of adab, because we believe that if we want to know how the classical Arabic thought had tried to build an ethical and aesthetic vision is in space specific to the adab questions must be sought. This means that it is not in the so-called Islamic philosophy, or in the set up by Islamic moral system it would be possible to find old Arabic ethical vision as had tried to develop and express themselves. Indeed, While classical Arabic thought had and still has something original to bring to the mind and universal cultural thing would not be developed through the Islamic religion moral system, or through discussions by philosophers, but thanks to the ideas developed in the field of adab. Indeed, it is in and through the thought of the classical Arabic adab culture as truly present itself, that is to say, as it speaks to us through the elements that belong to it properly and intrinsically. For if, as is often said, poetry is the Diwān of the Arabs, that is to say, the archive of their traditions and their feelings, adab, he is both their wisdom, ethics and aesthetics
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9

Temsamani, Hafsa. "Par-delà le féminisme, le féminisme musulman? le cas de l'écriture-femmes en Arabie Saoudite, 1958-2008". Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209634.

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Lorsqu’on s’interroge sur l’essor du mouvement féministe dans les pays musulmans, d’autres questions, lancinantes, se font jour. Car l’enjeu culturel, sur fond religieux, d’un islam souvent imbriqué dans la vie politique elle-même, interpelle les féministes et les penseurs de tout l’Occident. En effet, contrairement à ce qui se passe au sein de la civilisation occidentale où généralement s’est transmise une idée de la laïcité bien précise, il n’en ira guère de même dans les pays à prédominance musulmane. Dans ces contrées, la problématique féministe différera sensiblement de celle en vigueur dans les pays occidentaux. Pour les nations soumises à la loi de la charia, le champ d’action du mouvement féministe visera avant tout à libérer les femmes d’une emprise patriarcale qui se réfèrera le plus souvent à de libres interprétations des textes sacrés pour exiger de leur part une soumission absolue.

Dans les études sur le féminisme et le genre, l’Arabie Saoudite, il est vrai, constitue « une énigme ». Et c’est précisément ce qui nous a incité à explorer cet univers « voilé » dont nous allons, au gré de notre étude, tenter de « dévoiler » un tant soit peu le mystère.

Nous avons entrepris dans ce but une recherche approfondie à propos de l’écriture-femmes saoudienne romanesque depuis son essor en 1958 jusqu’à 2008. Ce sont donc cinquante années d’écriture-femmes saoudienne sur lesquelles nous nous pencherons au cours de notre étude. Le lecteur l’aura compris :le fil conducteur de notre recherche reposera sur l’écriture en tant que vecteur de prise de conscience féministe.

En définitive, ce travail se composera donc de trois grandes parties, chacune subdivisée en chapitres. Dans la première partie, nous développerons la question du féminisme en rapport avec l’islam. Le premier chapitre exposera le féminisme et le genre en tant qu’approche méthodologique des discours et des arguments féministes. Le deuxième chapitre traitera de la question de l’islam et de la laïcité. En effet, pour la plupart des pays musulmans, l’islam est une religion d’Etat. La charia est la source principale du droit, voire exclusive dans certains pays, comme en Arabie Saoudite où elle est considérée comme complète, suprême, supérieure à toute loi. Logiquement, une autre question surgira, celle qui sous-tend le troisième chapitre de cette première partie, au cours duquel nous nous demanderons si un « féminisme musulman » représente une réalité vraiment envisageable. La deuxième partie sera censée investiguer le contexte idéologique en vigueur en Arabie Saoudite. Ensuite, nous évoquerons une esquisse de la littérature en Arabie Saoudite et les orientations des écrivains saoudiens et saoudiennes. La troisième partie se centrera sur une analyse thématique de l’écriture-femmes romanesque saoudienne s’étalant sur une période allant de 1958 à 2008. Nous nous étendrons d’abord sur un panorama de cette écriture dans les contrées en général, avant d’aborder les thématiques les plus spécifiques de cette écriture, approuvant qu’il s’agisse d’un pays encore très mystérieux aux yeux des étrangers: l’Arabie Saoudite.

Il apparaîtra qu’une parenté certaine entre « écriture » et « militantisme féministe » sous-tend, à l’évidence, l’univers romanesque des femmes saoudiennes. En clair, l’apport de l’écriture-femmes saoudienne a été considérable :elle nous a offert une peinture vivante de l’Arabie Saoudite et de la condition féminine. Elle contribue à l’émergence d’un style de militantisme marqué par son berceau saoudien et, de ce fait, elle participe à l’avènement d’un féminisme proprement saoudien.


Doctorat en Langues et lettres
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Conermann, Stephan. "Muṣṭafā Maḥmūd (geb. 1921) und der modifizierte islamische Diskurs im modernen Ägypten". Berlin : K. Schwarz, 1996. http://catalogue.bnf.fr/ark:/12148/cb36691863f.

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Diss.--Kiel--Universität, 1996.
Contient en annexe le texte arabe d'une lettre d'une lectrice à Muṣṭafā Maḥmūd, de trois nouvelles, al-Qiṭār, ar-Riʻša et al-Maẓāhir, et d'une interview de cet auteur. Bibliogr. p. 322-351. Index.
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Libros sobre el tema "Arabic Islamic literature"

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1955-, Taher Mohamed, ed. Arabic literature and thought. New Delhi: Anmol Publications Pvt. Ltd., 1997.

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Khan, Jalal Uddin. Readings in Oriental literature: Arabian, Indian, and Islamic. Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2015.

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Ḥibshī, ʻAbd Allāh Muḥammad. Muʻjam al-mawḍūʻāt al-maṭrūqah fī al-taʾlīf al-Islāmī wa-bayān mā ullifa fīhā. Abū Ẓaby: al-Majmaʻ al-Thaqāfī, 2000.

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Ḥibshī, ʻAbd Allāh Muḥammad. Muʻjam al-mawḍūʻāt al-maṭrūqah fī al-taʾlīf al-Islāmī wa-bayān mā ullifa fīhā. [Yemen]: Dār al-Yamanīyah, 1985.

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O, Hunwick John, ed. Arabic literature of Africa. Leiden: Brill, 2003.

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Shamma, Freda. Treasury of Muslim literature: The golden age (750-1250 CE). Beltsville, Md: Amana Publications, 2012.

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Masārī, Muḥammad al-ʻArabī. Islāmīyāt udabāʾ al-mahjar: Bah̤ fī al-masʾalah al-dīnīyah ʻinda udabā al-mahjar al-Amrīkī. [Morocco: s.n.], 1990.

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Masārī, Muḥammad al-ʻArabī. Islāmīyāt udabāʼ al-mahjar: Baḥth fī al-masʼalah al-dīnīyah ʻind udabāʼ al-mahjar al-Amrīkī. [Morocco]: Maṭbaʻat al-Risālah, 1990.

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Rifāʻī, Muḥammad ʻAbd al-Laṭīf. Khuṭbat al-Jumʻah: Ahammīyatuhā, taʾthīruhā, wāqiʻuhā, kayfīyat al-nuhūḍ bi-hā. Ṭarābulus, Lubnān: Jarrūs Bris, 1995.

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Badr, ʻAbd al-Bāsiṭ. Dalīl maktabat al-adab al-Islāmī fī al-ʻaṣr al-ḥadīth. ʻAmmān, al-Urdun: Dār al-Bashīr, 1993.

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Capítulos de libros sobre el tema "Arabic Islamic literature"

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Szombathy, Zoltan. "JURISTS ON LITERATURE AND MEN OF LETTERS ON LAW: THE INTERFACES OF ISLAMIC LAW AND MEDIEVAL ARABIC LITERATURE". En Studying the Near and Middle East at the Institute for Advanced Study, Princeton, 1935–2018, editado por Sabine Schmidtke, 285–93. Piscataway, NJ, USA: Gorgias Press, 2018. http://dx.doi.org/10.31826/9781463240035-036.

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Abd El-Raoof, Reem Wagdy Moustafa Kamel. "Travel Literature Illustrations and Topography and Their Role in Documenting the Islamic Arabic Identification and the Geopolitical Alterations of Jerusalem City". En Cities' Identity Through Architecture and Arts, 79–109. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-14869-0_6.

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Moorthy Kloss, Magdalena. "Slavery in Medieval Arabia". En The Palgrave Handbook of Global Slavery throughout History, 139–58. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-13260-5_8.

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AbstractThe Arabian Peninsula remains a blind spot in recent scholarship on slavery in medieval Islamic contexts. Given the limited secondary literature on the subject, this chapter will rely largely on primary sources to provide a case study from Yemen during the eleventh to fifteenth centuries CE. Medieval texts offer rare insights into the lives of enslaved persons during that era, revealing a remarkable breadth of occupations and tasks assigned to them in Yemeni societies. They also provide evidence of slave trading practices from East Africaacross the Red Seato Yemen. Taken together, primary sources sketch a vivid picture of what it meant to be a slave in medieval South Arabia.
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Biesterfeldt, Hinrich y Alma Giese. "1995. The Classification of the Sciences and the Consolidation of Philology in Classical Islam". En Wolfhart Heinrichs´ Essays and Articles on Arabic Literature, 34–50. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003194026-5.

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Endress, Gerhard. "1. Philosophy as Literature. Appraisal, Defence, and Satire of Rational Thought in Classical Arabic Poetry and Prose". En The Popularization of Philosophy in Medieval Islam, Judaism, and Christianity, 37–60. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.patma-eb.5.124228.

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"3. Islamic Literature: Arabic". En Near Eastern Culture and Society, 48–65. Princeton University Press, 2017. http://dx.doi.org/10.1515/9781400886845-005.

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Pettigrew, Mark. "Arabic and Islamic Studies Arabic Literature". En Handbook of Medieval Studies, editado por Albrecht Classen. Berlin, New York: De Gruyter, 2010. http://dx.doi.org/10.1515/9783110215588.14.

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Snir, Reuven. "Self-image: Between “Decadence” and Renaissance". En Contemporary Arabic Literature, 183–215. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399503259.003.0006.

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The chapter concentrates on the self-image of Arabic literature against the background of its relationship with the West. The chapter deals as well with the relationship between modern and classical Arabic literature, which is essential to our understanding of the nature of the contemporary Arabic literary system. Considering the modern Arabic literary system as a new creation means accepting the view that Arabic literature prior to the nineteenth century had somehow collapsed and been abandoned by its own community, as though the Arabs during the eighteenth and nineteenth centuries had in one way or another exchanged all or parts of their culture for another. Besides being a target for other literatures and cultures, Arabic and Islamic literature and culture were also important sources of inspiration for certain cultures. Two major examples of reciprocal interference between Arabic and Western literatures in the twentieth century and at the start of the twenty-first century are Arabic and English, and Arabic and French.
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Rabb, Intisar A. y Bilal Orfali. "Islamic Law in Literature:". En Tradition and Reception in Arabic Literature, 189–206. Harrassowitz, O, 2019. http://dx.doi.org/10.2307/j.ctvrnfr08.13.

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"Modern Arabic Literature and Islam". En The Heritage of Arabo-Islamic Learning, 539–53. BRILL, 2016. http://dx.doi.org/10.1163/9789004307469_024.

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Actas de conferencias sobre el tema "Arabic Islamic literature"

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Şeşen, Ramazan. "Turkish manuscripts and the Publication of their catalogues". En The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.06.

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Turks contributed to the literature of Islamic science not only work written in Arabic and Persian, but also from the middle of the fifth/eleventh century, thousands of works in Turkish, written in the Arabic script. Their contribution is to be found in almost all branches of science in the Islamic world. Today, Turkish is one of the three most important languages of culture in the Islamic world. More than 150 million Muslims use various dialects of Turkish.
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Zamziba, Muhammad Nur Farhan Bin. "Applying Minecraft to Learn Arabic Language and Islamic Studies: Literature Review". En International Conference of Research on Language Education. European Publisher, 2023. http://dx.doi.org/10.15405/epes.23097.48.

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Khalidov, Anas B. "Collections of Islamic manuscripts in the former Soviet Union and their cataloguing". En The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.04.

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Vast regions of the former Soviet Union have had a long Islamic past, in which a rich, diverse literature has played its part thousands of texts have been repeatedly copied. The earliest inscriptions and documents in Arabic to appear in Central Asia and the Southern Caucasus date from the beginning of the second/eighth centuries, and it was not much later that the first books were written. From the 160s/760s, Samarkand became a centre for paper production and supplied it to the whole Islamic world for almost two hundred years.
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Seyyed, Hossein Nasr. "The Significance of Islamic Manuscripts". En The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.02.

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The people (al-ummah) Who were destined to receive the revelation in which the above verses are contained, could not remain unaffected on the human level by either the central significance of the Pen which God takes to witness in the verse cited above, nor by the inexhaustibleness of the treasury of the Words of God. The ummah which created Islamic civilization could not but live by the pen and its fruit in the form of the written word. Nor could it cease to produce a great number of works written primarily in Arabic, secondarily in Persian, and then in nearly all the vernacular languages of the Islamic world ranging from Turkish to Malay and Bengali to Berber. The civilization which received the imprint of the Qurʾānic revelation produced a vast corpus of writings which has probably not been matched in quantity by the literature of any other civilization before the discovery of printing. It also produced a body of writings which contains not only the thought. art, and sentiments of that notable segment of humanity which comprises the Islamic people, but also many of the intellectual and scholarly treasures of The civilizations of antiquity to which Islam became heir and much of whose heritage it preserved in accordance With its function as the last plenar religion of this humanity. Moreover, manuscripts were written by Muslims or minorities living within the Islamic world which contain knowledge of other civilizations and peoples.
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Afshār, Īraj. "Persian manuscripts with special reference to Iran". En The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.03.

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Before considering the work being done on Persian manuscripts and the places where they are kept, attention should first be focused upon two related topics. First, the place where the manuscripts were written. By looking at colophons where the place of origin is indicated, and in some cases, by assessing the style of the calligraphy, we discover that over a period of six or seven centuries, Persian manuscripts were written in all the lands where people either spoke Persian or were familiar With Persian literature. There are numerous Persian manuscripts which have been written in Arabic- speaking lands such as Syria, Iraq, and Egypt, and the European dominions of the Ottoman Empire, a number of which still remain in these countries. Moreover, the existence of Persian manuscripts in public libraries and private collections in India, Pakistan, and Turkey is an indication of the prevalence of the Persian language at the courts and at literary gatherings in those lands. The style of the calligraphy and illumination of these manuscripts was specific to these various regions, and one can distinguish them at a glance.
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Sarikose, Mehmet. "PERSONAGES IN THE DIVAN OF BABUR". En The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/hryx7126.

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Classical Turkish literature is a literary tradition of approximately six centuries, within the general development of Turkish literature, whose theoretical and aesthetic principles were formed within the circle of Islamic civilization and shaped especially by the influence of Arabic and Persian literature. Classical Turkish literature, which is based on religious, historical, mythological and folklore foundations, also serves as a historical source with the "human" element it contains. Its’ statesmen, scholars, philosophers, poets, religious and sufi elders, legendary heroes and similar figures who left their mark on the culture and history of the society in which they lived are the most important sources of Classical Turkish Literature. Starting from this point, in this study, the names of the individuals mentioned in the Divan of Babur, one of the most important works of Chagatai Turkish, were examined and it was aimed at revealing the influence of the individuals within Babur's poetry world.
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Jiménez Castillo, Pedro y José Luis Simón García. "El ḥiṣn de Almansa (Albacete): fortificaciones y poblamiento". En FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11551.

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The ḥiṣn Almansa: fortifications and settlementsBecause of its spectacular location and its good state of conservation, the image of the castle of Almansa has been widely reproduced in publications of informative and even tourist purpose. The building is the result of construction, remodeling, plundering, demolition, blasting and restoration processes, carried out over more than eight centuries, although the current aspect is essentially that of the castle remodeled by Don Juan Pacheco, Marquis of Villena, in the fifteenth century, that camouflage or suppress those made previously, whether taifa, almohad or feudal. In this paper we are interested in the castle (ḥiṣn) of Almansa in Islamic times, but not strictly from the architectural point of view but its history as a central element that organized an administrative district or iqlīm. In this sense, Almansa offers very relevant research possibilities, because we know exactly the delimitation of its district in almohad times thanks to the Castilian documentation after the conquest, we have some data from the Arabic texts and, above all, we have of a very detailed archaeological information from intensive field surveys. Therefore, we will study the different types of castral buildings, fortresses and towers, as well as settlements –farmhouses, hamlets and shelters– in order to get information about the evolution of the modes of occupation and exploitation of the territory between the eleventh and thirteenth centuries, which will be modified throughout the feudal period, becoming a rare case in the scientific literature to date.
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Kholis, Nurman, Kamal Yusuf, Asep Saefullah, Muhammad Rais, Ali Akbar, Masmedia Pinem y Dede Burhanuddin. "Finding Ancient Coins: An Early Numismatic Study on the Spread of Islam from Arab to the Nusantara". En International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.011.

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Afsaruddin, Asma. "STRIVING IN THE PATH OF GOD: FETHULLAH GÜLEN’S VIEWS ON JIHAD". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/vvrp6737.

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Jihad (‘struggle’, ‘striving’) in the Qur’an and Sunnah is a term with multiple inflections. The reiterated Qur’anic phrase al-jihad fi sabil Allah (‘striving in the path of God’) allows for that striving to be accomplished in myriad ways. After surveying a range of exegeses of relevant Qur’anic verses and early hadith works, the paper shows how fully Fethullah Gülen’s empha- sis on jihad as a means of personal, moral, spiritual and social renewal and transformation is in line with the earliest meanings found in exegetical and hadith works. Such a traditional, historical understanding runs counter to recent, polemical assertions that jihad is a monova- lent term requiring unremitting armed combat against non-Muslims. The paper demonstrates that contemporary Muslim thinkers like Gülen, who offer a more expansive and multi-facet- ed reading of what it means to ‘strive in the path of God’, are harking back to earlier, and thus more historically authentic, understandings of jihad and its moral purview. The Arabic term jihad has primarily come to mean “armed struggle/combat” and is frequently translated into English as “holy war.” And yet a close scrutiny of the occurrence of this term in the Qur’an and early hadith literature in particular demonstrates that this exclusive under- standing of the term cannot be supported for the formative period of Islam. In the Qur’an the phrase “fi sabil Allah,” meaning “in the path of God” or “for the sake of God,” is frequently conjoined to al-jihad. The full Arabic expression “al-jihad fi sabil Allah” means “striving/ struggling in the path of God” in the broadest sense. In the supporting hadith and exegetical literature, this human struggle for the noblest purpose – that is, to win God’s approval– is manifested in multiple ways. This paper will discuss the multiple meanings of jihad as evident in the Qur’an, exegeses, and hadith literature, particularly from the early period. After having established the broad range of meanings assigned to jihad in these sources, I will then proceed to discuss Fethullah Gülen’s understanding of jihad and its relevance for contemporary Muslims. It will be argued that his understanding of jihad replicates the polyvalence of this term in Qur’an and hadith literature and that his emphasis on both its spiritual and physical dimensions is timely and relevant today, especially in the wake of the appropriation of this term as a relentlessly mili- tant activity by contemporary extremist groups.
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Yoskovich, Avraham. "Meshamdutho and Meshumad le-Teavon: Motivation of Evil Doers in Syriac-Aramaic and Hebrew Terminological-Conceptual Traditions". En GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.1-7.

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Language can mirror relationships throughout and between communities, while it enables connections and separation simultaneously. Jewish and Christian communities had a close but complicated relationship in the late antique-early Islamic period in Babylon (the fertile crescent). That relationship included similar dialects of Aramaic: Jewish Babylonian Aramaic and Christian Syriac Aramaic. My study describes changes and developments in the status of an apostate (Heb. Meshumad) in the Jewish literature of late antiquity, by examining terminological variations. In this presentation, I wish to present the Syriac developments and to compare the two, in order to better conceptualize the mutual process in one terminological and conceptual case. One such case is the defining of the apostate, not only by his apparent wrong doing, but also by seeking his motivation to act. According to that model, if an evil act originated from his desire or lewdness, he should be judged in a more containing manner than if it had originated by rage or theological purpose. This was phrased in Hebrew by the words Meshumad le-Teavon ‘apostate out of desire.’ The second word le-Teavon (for (his) desire), is a predicate added to the basic ancient term Meshumad, ‘apostate.’ This model and new phrasing are connected mainly with Rava, who was a prominent sage who lived in 4th century CE in Mehoza, close to Ctesiphon, the capitol of the Persian Sassanian dynasty. The Syriac word Shmad is well attested, and more so since the early testimonies of Syriac literature, in different forms, connected to the semantic field of curse, ban, and excommunication. Only in sources from the 5-6th centuries CE do we find a new form of that root Meshamdotho, which suggests ‘lewdness,’ ‘to be wanton.’ The new form changes the focus of the root from describing the wrongdoing and its social implication to describing the manner of doing, maybe even to the motive for his or her behavior. My presentation will raise the question of the connection between those almost parallel changes. Are they related to one another? In what way? What is similar and what are the differences? Can we explain the reason for raising a new paradigm in communal defining the apostates and wrong doers? I will examine some sources, Jewish and Christian, that relate to those terms and ideas.
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