Islamic Literature

De la sourate des « Poètes » (al-šu‘arā’) qui trace les frontières du dicible et de l’ineffable en poésie à l’épisode de la zandaqa en passant par la relation entre le Prophète, les laudateurs et les invectiveurs, l’intrication du poétique et du religieux a marqué de son empreinte la culture et la civilisation musulmanes. Si certains poètes se sont accommodés avec la nouvelle religion, d’autres, rebelles et contestataires, n’ont pas hésité à la défier et à s’y opposer frontalement. Animés par des réminiscences préislamiques, un attachement aux plaisirs bachiques ou des croyances anciennes, des rhapsodes et des poètes ont eu des relations complexes et versatiles avec l’islam. Quelle que soit l’époque concernée, les rapports entre ces deux sphères ont incessamment oscillé entre collision et collusion, fusion et confusion.

L’Islam a également modelé et façonné la création poétique et lui a offert un corpus doctrinal et un horizon métaphorique. Le Coran et les ḥadīṯ imprègnent les dīwāns ; l’influence des mutakallimūn est de plus en plus perceptible dans certaines compositions ; la qaṣīda assimile le versant religieux à travers le lexique théologique qu’elle mobilise et les introductions parénétiques. La tonalité ascétique traverse les siècles pour atteindre son faîte dans les pièces d’obédience mystique, en particulier dans les multiples réécritures de la Burda. Par-delà la matérialisation esthétique de la relation de connivence ou de discordance entre les sphères poétique et théologique, celle-ci a bénéficié également d’un cadre théorique qui trouve une réelle résonance dans les travaux des poéticiens et rhétoriciens arabes (Ibn al-Mu‘tazz, Qudāma, al-‘Askarī, al-Ǧurǧānī, etc.). Leurs traités soulignent la pertinence de cette dialectique et irriguent les débats liés à la portée et à la nature du discours poétique.

Outre le contexte bagdadien ou damascène, le rapport entre le poétique et le religieux investit d’autres horizons, en particulier andalous et persan, et témoigne de la permanence et de la vivacité de cette problématique. Dans le sillon des pièces d’Abū l-‘Atāhiya et d’Ibn al-Fāriḍ, le souffle mystique nourrit les productions de poètes persans, à l’instar de ‘Ayn al-Qudat al-Hamadani, de‘Attar et de Galal al-Din al-Rumi. De Cordoue à Nishapour en passant par Bagdad et Damas, cette journée d’études se veut une traversée poétique du monde arabo-musulman médiéval au prisme de la relation matricielle entre les paradigmes esthétiques du profane et les impératifs impérieux du sacré.

One of the most significant groups in the endowed institutions of learning such as madrasa and khanqāh are students (fuqahā) and darwishes (fuqarā). The biographical dictionaries (tabaqāt) compiled during the Mamluk period contain abundant records on the life stories of scholars who served as professors (mudarris) in madrasas or as Sufi leaders (shaykhs) in Sufi institutions. Thanks to these records, the careers of professors and shaykhs in certain institutions can be traced systematically. However, records on educational career of students are scarce and usually scattered in a wide range of sources. This is almost the same for the repetitors (muʿīds) in madrasas, who repeated the lessons taught by the mudarris, as well as for the darwishes in Sufi institutions. In this respect, Mujīr al-Dīn al-ʿUlaymī’s (d. 927/1521) work on the history of Jerusalem, al-Uns al-jalīl bi-tārīkh al-Quds wa-l-Khalīl, comprises some of the rare and noteworthy examples. Al-ʿUlaymī devotes a significant part of his book to the biographies (tabaqāt) of Jerusalemite scholars, including the mudarrises of al-Ṣalāḥiyya Madrasa and the shaykhs of al-Ṣalāḥiyya Khanqāh. He systematically records the advanced students, darwishes, and muʿīds employed in these two institutions in the course of 9th/15th century, and narrates their educational and professional activities. Established by Saladin in the late 6th/12th century after taking Jerusalem from the Crusaders, these two institutions maintained their status as the most prominent and prestigious institutions not only in Jerusalem but also in the entire Syro-Egyptian lands throughout the Mamluk period. This paper attempts to identify the muʿīds and students of al-Ṣalāḥiyya Madrasa alongside the darwishes of al-Ṣalāḥiyya Khanqāh, and scrutinizes their biographies in order to shed light on their educational processes and professional careers. In this way, the scholarly trajectories of muʿīds, students, and darwishes as well as their relations with the institutions of learning –a topic largely neglected both in the biographical dictionaries (tabaqāt) and in the modern scholarship on the history of madrasa and ulama– will be handled and discussed.

Drama Buang karya Roziah Adama memaparkan pelbagai isu sosial masyarakat terpinggir di Malaysia. Drama ini telah memenangi Hadiah Sastera Perdana pada tahun 2015 bagi kategori Drama Eceran anjuran Dewan Bahasa dan Pustaka. Drama ini memaparkan dua watak bagi mengerakkan jalan cerita. Drama ini dirungkai dengan menggunakan pendekatan sosiologi yang dipelopori oleh Karl Marx, bagi menjawab persoalan apakah isu-isu sosial yang disampaikan oleh Roziah Adama? Kajian jenis feudamental dengan reka bentuk kualitatif dirangka bagi menjawab persoalan tersebut. Bahan bagi kajian ini termasuk kajian buku, makalah, jurnal, internet dan juga kajian lepas. Dapatan kajian yang dirakam dalam artikel ini adalah, isu sosial yang terdapat dalam drama Buang adalah kes jenayah pembuangan bayi, sikap prasangka, penindasan yang lemah. Selain itu, aspek politik pula ialah pentadbiran orang atasan yang berkuasa dan boleh diselesaikan dengan wang ringgit iaitu golongan hipokrit. Seterusnya, dari aspek ekonomi kehidupan masyarakat dari golongan bawahan yang miskin dipaparkan.

Kertas kerja ini merakamkan dapatan kajian bahawa terdapat banyak aspek kritikan sosial yang diselitkan dalam filem Werewolf Dari Bangladesh (2015) dari sudut isu sosial, ekonomi dan juga politik. Pengarah mengangkat watak warga Bangladesh sebagai watak utama didorong oleh pemerhatian pengarah terhadap kebanjiran pekerja warga asing ke negara Malaysia. Sinikal beliau seperti perspektif masyarakat terhadap pekerja warga asing, percaya terhadap amalan-amalan khurafat, lambakan pekerja warga asing, budaya dalam aktiviti perniagaan, isu pendatang asing tanpa izin (PATI) dan sebagainya adalah sebagai sebuah mesej kepada masyarakat. Seterusnya, aspek-aspek nilai juga turut diselitkan dalam penceritaan filem tersebut agar dijadikan sebagai teladan dan pengajaran agar masyarakat lebih berdaya saing.

يتناول رؤية علمية عن مقاعد السمع و الشهب و رصد الجن و استراق السمع تتناول الكيفية وفق النصوص الاسلامية الثابتة الصحيحة و وفق النظريات العلمية الحديثة بما لا يتنافى مع الكتاب و السنة و هي رد على الشهات التي اثيرت حول القران الكريم في هذا الموضوع

Abū al-Mūnā Dawūd ibn Abī Naṡr al-Kūhīn al-ʿAṫṫār, Minhāj al-dukkān (How to Run a Pharmacy). See ed. al-ʿĀṡī (1997). 6 See ed. Marín and Waines (1993) and trans. Nasrallah (2018). All English versions of recipes from Kanz al-fawāʾid fī tanwīʿ al-mawāʾid (Treasure Trove of Benefits and Variety at the Table) in this chapter are adapted from Nawal Nasrallah's amazing translation. 7 Nasrallah (2007: 65).

Adam , according to Muslim tradition, was the fi rst man and fi rst prophet of humankind. His name is mentioned in several passages in the Qur ān and also in the expression "the sons of Adam" (banū Ādam , Q 7:26, passim), a phrase that defi nes humankind, but he is not named in the Qur ānic 64 adam

The article is devoted to the analysis of Polish translations of the first sura of the Qur'ān, Al-Fātiḥa ("The Opening sura"). The analysis covers 14 translations from the years 1830-2018, both direct translations from Arabic, as indirect-from English, French, Russian and German. The analysis focuses especially on some particular words and expressions, notably basmala and Allāh. The analysis is preceded by a short introduction describing the role of Al-Fātiḥa in Muslim faith and everyday life.

The second part of the third book in the series presents for the first time a never-before-published Russian translation and a never-before-published Persian original of the Fustat al-‘adala fi qawa‘id al-saltana (“A Tent of Justice in the Rules of Sultanate”), which was created in 683/1284–85 in the territory of the Saljuqid Rum Sultanate. Belonging to the category of administrative literature, this text is an example of a medieval plagiarized compilation from several sources, the main one of which was the first redaction of the Siyar al-muluk (Siyasat-nama) intentionally ascribed to Nizam al-Mulk and published in the first book of this series. Large parts borrowed from it and other texts were deliberately edited using several methods of disguising the plagiarism in order to obtain the position of a muhtasib at the court of the local ruler of the province of Kastamonu, who was subordinate to the Saljuqid sultan. The translation and the original are published based on a unique manuscript from the collection of la Bibliothèque nationale de France (BnF).

The book is planned to be published in the beginning of 2025.

There is no doubt that this fifth collection of poems is - Prof Oddo states- "all pure poetry. Its high tone is polished and unbroken; nothing is trite, discursive or superfluous.... The poet goes even a step further in the true poetic creative process, by urging the rational content toward the secret irrationality of the form."

Studies Armand Abel, Changements politiques et littérature eschatologique dans le monde musulman, SI 2 (1954), 23-43; Kathryn Babayan, The cosmological order of things in early modern Safavid Iran, in Massumeh Farhad and Serpil Baci (eds.), Falnama. The book of omens (

My paper is on page 148 entitled 'Reconciliation and Islamisation - A Roadmap for an Islamic Intellectual Revival. I presented this paper at ISTAC Kuala Lumpur on 23 April 2024.

Abstract

The Muslim world produced one of the greatest intellectual revolutions in history. Since the Colonial Period, the effort to bring about a global Islamic Revival has been a much sought after project for Muslim intellectuals worldwide. This paper studies the core principles that were instrumental in building the Islamic Intellectual Revolution (8th-18th Century CE). These core principles are identified as the centrality of the Quran in all intellectual discourse, a broad epistemological landscape and the unity of the sacred and secular sciences. This paper explores how returning to the same methodology can lead to an Islamic intellectual revival. The Quran identifies eight valid epistemic sources apart from itself while declaring itself as the Furqan (Criterion) to judge their validity. These include Sunnah, human intellect (Aql and Qiyas), Ijma (consensus), intuition (Basira), the physical universe, history and certain knowledge from other civilizations. It is the duty of the scholars to work towards an integration of knowledge derived from these different sources and thus ‘Islamize’ them. This paper identifies the core reasons for the present intellectual crisis to be rooted in an ignorance of the broad epistemological landscape of Islam.
The Quran anticipates how a better understanding of the self and the cosmos, will lead to a validation of the truth of the Quran in the future. (Q 41:53) Contemporary scientific discourse has uncovered important perspectives related to these two domains, presenting a good opportunity for Muslim intellectuals to study them in the light of Islamic Thought. It is argued that science today needs a new philosophical paradigm as breakthroughs in physics and cosmology have made the current mechanistic and deterministic philosophy of science obsolete. This paper discusses how a new Islamic philosophy of science that rests on the Kalam and Sufi view of the universe and consciousness is one of the best contenders for this change in paradigm. Developments in Quantum Physics, Fine Tuned Cosmology and the hard problem of consciousness are taken as case studies to propose solutions from Islamic thought to conundrums related to them. Thus a practical guide to the Islamization of the fields of cosmology, physics, biology and neuropsychology is proposed and it is argued that this approach will inevitably revitalize Muslim Thought, reconcile physical sciences with it and thus has the potential to bring about an intellectual revival in the Ummah.

Awan adalah ciptaan Allah yang menghiasi alam semesta ini. Penciptaan awan dinyatakan dalam al-Qur’an melalui beberapa perkataan. Menurut al-Qur’an, awan disebut dalam variasi perkataan seperti al-sahab, al-ghamam, al-‘arid, al-muzn dan al-mu’sirat. Kepelbagaian kata ini menunjukkan bahawa perkataan dalam al-Qur’an digunakan dengan
sempurna dalam setiap ayat yang berbeza. Oleh itu, kajian ini bertujuan untuk menganalisis pemilihan setiap kata-kata awan dan meringkaskan perbezaan dalam setiap ayat al-Quran. Kajian ini mendasari pendekatan kualitatif yang menggunakan analisis teks dan al-Qur’an
dijadikan sebagai sumber utama korpus kajian. Sebanyak lima kata awan dikenalpasti dan juga diketahui berdasarkan al-Mu’jam al-Mufahras li Alfaz al-Qur’an. Setiap perkataan tersebut dibincangkan dari aspek leksikografi dan diikuti tafsirannya dalam al-Qur’an. Kemudian, perbezaan setiap perkataan dihuraikan mengikut konteks setiap ayat. Dapatan kajian menunjukkan bahawa pemilihan perkataan awan dalam al-Qur’an mencerminkan penggunaannya sendiri di sebalik konteks yang berbeza.

Al-Qur’an merupakan kitab suci agung yang mengandungi kisah para nabi dan umat terdahulu. Setiap nabi yang diutuskan kepada umatnya mempunyai tujuan yang sama iaitu mengajak manusia beriman kepada Allah. Kisah Nabi Ibrahim antara kisah yang dirakamkan dalam al-Qur’an dan perkara yang menarik perhatian ialah sesi dialog yang berlaku antara baginda dan Azar. Perbincangan dan kupasan terhadap kisah yang berlaku antara baginda dan Azar telah dimulakan sejak dahulu dan ia diteruskan hingga kontemporari kini. Namun, perbahasannya berkisarkan aspek penceritaan, pengkisahan, penafsiran dan sebagainya. Kecenderungan di sebalik nilai kesenian gaya bahasa yang tersirat pada dialog Nabi Ibrahim dan Azar kurang diberikan perhatian khusus. Justeru, kajian ini bertujuan menganalisis dan memperhalusi keindahan gaya bahasa dalam dialog Nabi Ibrahim dan Azar serta relevan unsur tarbiyah yang termaktub di sebalik gaya bahasa tersebut. Kajian ini mendasari pendekatan kualitatif dengan menjadikan al-Qur’an sumber premier. Dialog Nabi Ibrahim dan Azar dikenal pasti terkandung dalam surah Maryam yang menjadi korpus kajian. Dialog tersebut akan diperhalusi aspek gaya bahasa dan dikupas secara deskriptif dengan berpandukan idea dan pandangan para ilmuan terdahulu yang telah diutarakan oleh mereka. Hasil kajian mendapati bahawa setiap gaya bahasa yang terkandung pada dialog Nabi Ibrahim dan Azar mempunyai sebab tersendiri dalam menyampaikan mesej dan ia dapat dibuktikan melalui gaya bahasa seruan (nida’), nazm, gaya bahasa insya’ talabi, gaya bahasa larangan, aspek pengulangan, uslub al-khabar serta mubtada’ dan khabar.

Al-ma’ atau air merupakan penciptaan terawal sebelum kewujudan langit dan bumi. Kewujudannya di atas muka bumi membuktikan kewujudan pencipta yang maha kuasa sebagaimana telah dibuktikan menerusi al-Qur’an. Menerusi kajian yang telah direalisasikan oleh para ilmuan terdahulu dan terkini, lafaz al-ma’ diungkapkan sebanyak 63 kali kekerapan dalam ayat-ayat yang berbeza. Namun, kupasan dan perbahasannya lebih cenderung perbincangan aspek perkataan dan tafsir sahaja. Pencerahan terhadap setiap pemilihan lafaz al-ma’ dalam semua ayat yang berbagai-bagai tidak dihuraikan. Bahkan, kecenderungan kajian terhadap aspek retorik kurang diberikan fokus. Oleh itu, kajian ini bertujuan menganalisis dan merungkaikan aspek retorik yang terkandung di sebalik lafaz al-ma’ pada setiap ayat yang berlainan. Kajian ini berbentuk kualitatif dengan menjadikan al-Qur'an sebagai teras utama dalam mengenalpasti dan menganalisis lafaz al-ma’. Sebanyak tujuh ayat dikenalpasti mengandungi lafaz al-ma’ yang hakiki untuk dikaji. Pemilihan ayat-ayat tersebut berpandukan kepada al-Mu’jam al-Mufahras li Alfaz al-Qur’an untuk mengetahui lafaz al-ma’ dalam setiap ayat yang berbeza. Lafaz tersebut dikupas aspek leksikografi dan diikuti penafsirannya dalam al-Qur’an. Kemudian, ia disusuli dengan kupasan aspek balaghah yang dibahaskan secara deskriptif berdasarkan hujah para sarjana terdahulu berkaitan dengan isu berbangkit. Hasil kajian mendapati bahawa pengungkapan lafaz al-ma’ dalam al-Qur’an menyerlahkan aspek retorik tersendiri dan ia dapat dibuktikan melalui gaya bahasa balaghah, nazm, ketepatan pemilihan perkataan dan kontekstual ayat.

The current educational transformation emphasizes the optimal use of technology in teaching and learning in line with the Industrial Revolution (IR) 4.0. Among the rapidly evolving technologies in language learning is Artificial Intelligence (AI) technology, also known as Natural Language Processing (NLP). This technology was integrated into the development of the E-Muhadathah kit. E-Muhadathah kit is an interactive Arabic conversation simulation model used to improve communication skills among non-Arabic speakers at the tertiary level in Malaysia. This study aimed to identify the concept of Artificial Intelligence in education, as well as the issues and challenges of developing Arabic language software development using artificial intelligence and the design of the E-Muhadathah kit model for non-Arabic speakers. This study used document analysis derived from online journals, proceedings, articles, theses and books through the Google Scholar, Springer Link, Taylor & Francis, Science Direct, and Research Gate databases. Then, the collected data was analysed descriptively according to themes. The findings show that the concept of Artificial Intelligence consists of three main components: machine learning, deep learning, and neural networks. Among the issues and challenges raised by Arabic language scholars in the development of Artificial Intelligence-based software are the ambiguity of orthography, complexity of morphology and syntax, ambiguity of anaphora and semantics. This study also finds that the design of the E-Muhadathah kit model has applied machine learning and deep learning elements which are speechbased and text-based applications. This study can be used as a reference for lecturers and researchers to develop Arabic language communication-based software for non-native speakers in the Malaysian Institution of Higher Education (MIHE). Therefore, this study suggests that the exploration of Artificial Intelligence in Arabic teaching and learning be further expanded to improve Arabic communication competence among non-native speakers in Malaysia.

The activity of interpreting Sufi texts, concepts and compositions does not occur in a single form. The activity in question is a form of action/speech that is sometimes carried out by chanting poem, sometimes by writing it in a prose, sometimes by gushing and singing a poem in the form of theophanic saying (shathiyya), and sometimes by Sufi concert (samā). In Sufi literature, the relevant action/discourse does not occur in a particular area where only Sufis and sheikhs write. In the same field, almost all divan poets have written their thoughts into verse using words and compositions from Sufi literature. In addition, as the two parties' shared areas increase, the content and the vocabulary continue to expand. The fact that some concepts at the intersection of Sufism and literature are effective or popular in literary texts should not be evaluated as the accidental rise of some verbal preferences. When considered in the context of the poetry-reality relationship, the emergence of a concept and the appearance of composition is always possible in the reality of the world we live in and in the events accompanying it. The historical origins of basic motifs such as Nūr-u Muhammadī (Muhammadan light) Bezm-i Elest (Primordial Gathering) and Hubbullāh (Love of God), which give direction and shape to Sufi literature, are paradoxical in that they must be understood with eternity. On the other hand, the appearance of the mentioned motifs/concepts in the field of literature must also be a milestone. In the relevant circle of thought and on the road to primordial gathering (bezm-i elest), the first point to consider should be Junayd al-Bagdādī’s understanding of unity. Baghdādī, who we think separated the epistemological and ontological realms of unity, can also be considered the originator of the concept of oath of covenant (ahd-i misāk), which is the title of our article. In line with Junayd, who says “The science of unity is contrary to the existence of unity. The existence of unity is also contrary to its science.”, as soon as we start talking about God, we must accept that we are leaving the ontological/existential realm and talking about an abstract realm that language can conceptualize. There is no burning fire of existence here, no ecstasy that alienates the person even from himself; there are the principles of the mind and the descriptive nature of language. He defines unity as “separating eternity from temporality, removing temporality and leaving eternity alone.” In this context, the expression in Junayd’s definition of the unity of the selection that “the end of the servant is his return to the beginning and his becoming what he was before, that is, his return to the point before he existed” is considered to be the key to the world of meaning created by the concepts of misâk and subsequently bezm-i elest. Because, only when a concept is justified in the realm of creed and forms its own intellectual basis at the philosophical level, does it gain the identity to be moved from geography to geography like a symbol in the hands of Sufis and poets. The composition ‘bezm-i elest’ does not cause any problem, especially when moved to the literary dimension, but turns into a vast field of themes with rich associations. Now, the concept/composition begins to be used easily in different forms and by other artists in Iran, India, Azerbaijan, the entire Ottoman geography, and the Maghreb. No matter which way the understanding of the verse, which includes the phrase “Am I not your Lord: Alastu bi-Rabbikum”, is inclined, Junayd’s map of the mīsāk continued to maintain its unique value with its aspect that goes beyond the natural and representative meaning and emphasizes unity. It is unquestionable that among the voices reflected in the field of literature, both literal, figurative, and esoteric ones are effective. At this point, it is no longer essential to understand a subject but to assimilate and express it smoothly in the language. Therefore, whether the issue of elest is mental speech or whether it is positioned in a natural or representative sense is not something that is deemed necessary to be discussed in the field of literature. However, it can be said that the side that literati are generally close to is the fundamental meaning-centered approach because its realm of association, its mysterious and dark face, and its connection with eternity and everlasting is an area in which poetry wishes to wander. We can say that in very early times, it became easier to follow the traces of the transition from the ahd-i mīsāk to the bezm-i elest and from there to the şarāb-ı elest.

Izučavanje arapskog jezika i njegovih različitih oblika književnosti podrazumijeva višestruke pristupe pojavama poput arapskoga jezika, Arabljana i Arapina, arapskog svijeta i svih fenomena koji se zajednički mogu kategorisati kao arapska stvarnost. Pod tim pojmom upućuje se na čitavu cjelinu arapske kulture, civilizacije, jezika, književnosti, te razdoblja nakon i prije pojave islama. Bivajući predvodnikom čitavog čovječanstva kako je to i pravično za sebe tvrdio kazavši: انا سيد ولد آدم يوم القيامة و لا فخر - Poslanik Muhammed (s.a.w.s) je postao i predvodnikom Arabljana. Na osnovu ove proročke časti, breme očuvanja arapskog jezika i književnosti je spalo na pleća mnogobrojnih sadružnika (ashaba) i nasljednika proročanskoga običaja (sunneta) te nauka o časnome Kur’anu, svetoj knjizi muslimana. Revolucionarnim procvatom arabljanski svijet se koristi poezijom i naukom o poeziji (poetikom) kao glavnim sredstvima širenja kulturološke svijesti o različitim životnim poimanjima, kako rafinirano sakralnim, tako i kreativno profanim. Ovakvu dihotomiju najviše možemo očitovati u jako zanimljivim sudjelovanjima između pjesnika poput Abu Nuwasa (756-814. g) koji je pisao vinsku i pohotnu poeziju dok se po dnevnoj svjetlosti družio sa jednim od glavnih predvodnika šerijatske šafijske škole imamom Šafijom (767 - 820. g) koji je istovremeno pisao asketsku, moralnu i etičku poeziju. Izuzetno živopisna atmosfera arabljanskog srednjovjekovnog života, kojeg u okvirima orijentalne pragmatičnosti nazivamo “klasični period arapske književnosti”, pokrenula je i uzvisila čitavu plejadu umova koji predstavljaju savršenstvo ljudske misli na pijedastal svjetske beletristike i kulturne baštine.

Bez sumnje je orijentalna stvarnost sudbonosnim slijedom događaja doprijela i u Balkan i ostavila svoj neizbrisiv i upečatljiv trag na domaću kulturu, književnost i baštinu. U Balkanskim zemljama, a pogotovo u Bosni i Hercegovini je moguće očitovati najvrijednije i islamskome svijetu najrelevantnije vrste dokumenata napisanih na arapskome, turskome i perzijskome jeziku, koje sažeto nazivamo orijentalnima. Iako su mnogobrojni domaći autori spadali u jako naznačen semitski opus filozofske, etičke, moralne, religiozne, duhovne i kulturne prakse, posljedicom spomenute prevrtljivosti na Balkanu se pojavljuje nauka orijentalizma koja istražuje stvarnost arabljanske, turske i perzijske kulture kao “orijentalnu”. Bez obzira na ideološku problematiku razdvajanja “Zapada” od “Istoka” vrijedi spomenuti da je pragmatični orijentalizam vrlo prigodan naziv za metod i pristup našim istraživanjima koja slijede u nastojećim stranicama. Kao glavne uzroke za razlučivanje orijentalizma od arapske, turske i perzijske književnosti i baštine vrijedi spomenuti da su predstavnici ovih tradicija naslijedili grčku filozofsku tradiciju, te je uspješnije očuvali od samih Evropljana koji su također prolazili kroz jedan post-formativni period u svojoj historijskoj epopeji. Nakon očuvanja tradicije, filozofi poput Sokrata, Platona, Epikura i Aristotela se vraćaju na središte međuvjerskog i filozofskog diskursa, te opstaju kao pokretači, među i ostalima, dvaju velikih civilizacija (Evropsko-hrišćanske, te orijentalno-islamske). Upravo zbog takvih zajedničkih odrednica koje sačinjavaju neophodnu potporu ovih civilizacija, nemoguće je u potpunosti ih razdvojiti, posebice kada uzmemo u obzir da korijeni dopiru do zajedničkih zemljišta poput Mezopotamije, drevne Grčke i Egipta.
Naposlijetku, u samom Kur’anu, Svevišnji Bog kaže: “...Što ima koristi za ljude, ostaje na Zemlji...” (dijelom ajeta 17, u suri Grom/Ra’d).

S time na umu, upotreba orijentalizma kao vid naučne pragmatičnosti je u potpunosti prihvatljiv, i najbolji način tretiranja čitavog pitanja o civilizacijskim razlikama i zajedničkim svojstvima naroda Evrope i orijentalnog svijeta. Ono što zauzima prednost sa metodama istraživanja koje su upotrijebljene tokom pisanja jeste upravo ta druga dimenzija pristupanja arapskoj poeziji, sufijskoj i islamskoj tradiciji kroz poglede koji razlikuju “arapsko” od “orijentalnog”. U fokusu ovih istraživanja i jeste arabljanska tradicija, tako da je njena moć izvedena iz temelja do svjetske razine. U određenim dijelovima porede se ličnosti poput ‘Antare sina Šeddadovog sa ličnostima iz japanske kulture (Miyamoto Musashi), promisao sufijskog askete Bishr al Hafija se postavlja u okvire ontologije (na osnovu predaja o njegovom životu iz Ibn Kathirovih djela) što je većinski moderni pristup filozofskoj misli, arapska poezija se kontekstualizira u pogledima na nastanak ljudskih prava kada ona nisu bila službeno i sekularno priznata, već samo sakralno i putem Božanstvene objave, tesavvuf se tumači kao primordijalna (praiskonska) stvarnost koja ne zahtijeva samo tarikate da bi funkcionisala, a poeziju džehilijeta osvjetljavaju refleksije nad intuitivnom mističkom tradicijom Imru ‘al-Qaysa.

Sveukupno, djelo je posvećeno i studentima orijentalne filologije s obzirom da je i sam autor napisao sve radove za ovu zbirku tokom studentskih dana. S time, zaključno spomenutom, važno je istaći da je očuvanje arapske poezije, tradicije, kulture i historije neophodno za održavanje zanimljivog, živopisnog, i primamljivog načina poučavanja arapskog jezika i književnosti.

Neka je mir i blagoslov na Poslanika Muhammeda ibn Abdullaha ibn ‘Abd al-Muttaliba od kurejšijskog plemena Banu Hašim s.a.w.s, najvrsnijeg čovjeka svih vremena.

- E. Č.

CHAPTER 40 * My thanks are due to Todd Lawson for reading a fijirst draft of this paper and for his suggestions. 1 Though miʿrāj means only ascension/ladder, I use the term throughout the article to indicate both the night journey (isrāʾ) and the ascension and to make reference to traditions and literature including both. 2 See Tottoli, Tours of hell.

There are several critical issues surrounding the transmission of texts in Islamic civilization that merit attention and further study by scholars and students of Islamic literature. This article discusses the main questions connected to textual criticism in Islamic Arabic philology based on some specific case studies. It addresses the complex relation between oral and written transmission, the circulation of variance due to recensions reflecting a problematic relation between a text and its copies, and the bibliographical problems connected to the introduction of printing in the Islamic world. The paper focuses on some major works, ranging from the Qurʾān to ḥadīth and Qiṣaṣ al-anbiyāʾ literature, showing how critical problems connected to the main questions listed above emerge in authoritative literary contexts.

The importance of this study is to highlight the historical and documentary significance of the book "Al-Musannaf" by Al-Kindi. The focus is on examining some issues related to the economic life of Omani society, particularly agricultural activities and the irrigation methods used at that time. The study addresses the problem that jurisprudential works contain many issues from which valuable historical material can be extracted. This study aims to answer the following question: What were the irrigation methods used in Omani society as described in Al-Kindi's "Al-Musannaf"? To achieve the objectives of the study, the researchers will adopt a descriptive and analytical historical approach, tracking historical information inspired by the jurisprudential discourse on the most important irrigation methods used in agricultural activity. Additionally, the study will use an inductive analytical approach to read the jurisprudential issues contained in Al-Kindi's work and extract their historical dimensions. This study concludes with several findings, the most important of which are: "Al-Musannaf" by Al-Kindi is one of the most important jurisprudential works, containing many issues that reflect various aspects of economic life in general, and agricultural activity in particular, in Omani society during the 6th century AH/12th century AD.

مجلة كراسات تربوية Revue Brochures Éducatives مجلة علمية فصلية محكمة، تصدر ثلاثة أعداد في السنة، تعنى بقضايا التربية والتكوين والبحث العلمي. تنشر المقالات والأبحاث العلمية الرصينة التي لم يسبق نشرها من قبل، باللغة العربية، واللغة الفرنسية واللغة الإنجليزية. تتضمن هيئة تحرير تتكون من أساتذة وباحثين. ولجنة علمية من أساتذة جامعيين من معظم الكليات المغربية، وكليات أخرى دولية من فلسطين والعراق وتونس. ولجنة مراجعة وتدقيق لغوي. وهي مجلة منفتحة على جميع التخصصات العلمية بمقاربة سوسيولوجية للظاهرة التربوية، في تخصصات علوم التربية والديداكتيك والبيداعوجيات، وفي مادة اللغة العربية، ومادة اللغة الفرنسية، ومادة اللغة الإنجليزية، والتاريخ، والجغرافيا، وعلم النفس، وعلم الاجتماع، والفلسفة، واللسانيات، والمسرح.... تتميز مجلة كراسات تربوية بدرجة عالية في التحرير والمراجعة والتحكيم، حيث يعرض كل مقال على محكمين اثنين، وكل واحد ينجز تقريرا مفصلا وفق نموذج خاص للتحكيم. كما تتضمن، بالإضافة إلى إصدار الأعداد الدورية، ضمن منشوراتها ثلاث سلسلات:

This study focused on students' perceptions on Malay folklore. The objective of the study is to identify and discuss the students' perceptions on Malay folklore. The sample consisted of 20 subjects were male and female students at Hankuk University of Foreign Studies, Korea. Students are given three folklore and they have been interviewed based on their understanding of the story. Their conversation was recorded and analyzed using discourse analysis by Brown and Yule (1983). The study found that students have to make assumptions, implications, reference and inference, through the utterance of these stories. Students discuss the revelations that shaped the assumptions, implications, reference and inference. In addition, the students really like folklore because all stories are interesting and easy to understand. It is hoped that future research can distinguish between the Malay folklore and Korean folklore. Abstrak Kajian ini tertumpu kepada persepsi pelajar terhadap cerita r...

Akal budi' reflects the actions, thoughts and attitudes of a human being who support wisdom, finesse and beauty. The actions, thoughts and attitudes of one person are translated into various forms, but the most common is in the form of artworks, especially in the form of visual arts and literature. For the purpose of this paper, 'akal budi' is meant to be wise in conveying ideas and thoughts. Meanwhile the value of identity among society can be inculcated through the value of teaching and benefits found in traditional Malay literature. Among the many wealth of traditional Malay literature is 'pantun' and its use is very prominent among the Malay community of ancient times. The beauty of the 'pantun' lies not only in its choice of words and rhyming phrases, but also in the deep meaning and excellent philosophy which represent the reflection of minds among society from ancient traditions. Many of these 'pantun' contain advices and guidance related to social, religious, and family life. This paper will use Bragisnky V.I (1994) approach regarding the sphere of beauty and its values in viewing the meaning and role of the 'pantun' to society. Hence, knowledge in Malay 'pantun' can pass on the value of identity among the members of society starting from childhood until adulthood. The "Akal Budi Melayu' in pantun is illustrated through the selection of certain words and reflects the thinking behind its beauty and thus becomes a mirror of the identity of the Malays.

This study focused on students' perceptions on Malay folklore. The objective of the study is to identify and discuss the students' perceptions on Malay folklore. The sample consisted of 20 subjects were male and female students at Hankuk University of Foreign Studies, Korea. Students are given three folklore and they have been interviewed based on their understanding of the story. Their conversation was recorded and analyzed using discourse analysis by Brown and Yule (1983). The study found that students have to make assumptions, implications, reference and inference, through the utterance of these stories. Students discuss the revelations that shaped the assumptions, implications, reference and inference. In addition, the students really like folklore because all stories are interesting and easy to understand. It is hoped that future research can distinguish between the Malay folklore and Korean folklore. Abstrak Kajian ini tertumpu kepada persepsi pelajar terhadap cerita r...

Puisi bukan sekadar bait-bait yang dipersembahkan bagi tujuan hiburan, bahkan mempunyai peranan yang penting dalam dunia dakwah. Ungkapan yang terdapat dalam sesebuah puisi melambangkan pemikiran dan peribadi penciptanya. Kajian ini bertujuan mengenal pasti uslūb dakwah yang terdapat dalam puisi Imam Shāfi’ī, salah seorang ulama dan dāᶜi yang masyhur pada kurun kedua hijrah. Kesarjanaan beliau meliputi bidang fiqah, usul fiqah dan bahasa Arab. Meskipun begitu masyarakat lebih mengenali beliau selaku seorang faqih berbanding pemuisi. Beliau gigih berdakwah memberi kefahaman kepada umat Islam melalui lisan dan tulisan. Puisi beliau harus diketengahkan sebagai satu bentuk kajian kerana kebolehan beliau mengintegrasikan antara nilai dakwah dan sastera. Sebahagian besar isi kandungan puisi beliau soal moral, nasihat dan keadaan masyarakatnya pada zaman tersebut. Kajian ini menggunakan metode kualitatif dengan menjadikan analisis kandungan sebagai reka bentuk kajian. Bait-bait puisi yang ...

In Arabic grammar, the term for the noun representing the doer of an action, also known as the subject, is “اسم الفاعل” or the active participle. It is constructed by adding an alif (ا) to the first radical of the verb (فعل), providing the middle letter with a kasrah (ِ), and the last radical with a tanween. This results in the active participle pattern: “فاعلٌ.
It takes the verb and changes it to the same form or structure or the word فاعل. In other words, it makes it look and sound like the word فاعل.

In this cultural approach, we try to highlight the singularity of Walada Bint Al-Mustakfi's personality, as a human being and a poet, on the one hand, and on the other, by dwelling on the objective and subjective factors and motives that have made this personality remarkable in the history of Arabic literature, On the other hand, we highlight her role in the cultural life of Cordoba and her anteriority in the creation of literary salons, which were unknown to women writers in France until the eighteenth century.

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All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Requests for re-use and/or translations must be addressed to Koninklijke Brill NV via brill.com or copyright.com. This book is printed on acid-free paper and produced in a sustainable manner.