Arabic Text. 2. Translation and Notes. MUFADDAL
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Arabic for Dummies Nada Shaath
Arabic for Dummies Nada Shaath Bell High School Bell, California 2007- 2008 What is the Arabic Language? An alphabetical Language with 28 letters Has its own alphabetical characters Of Semitic origin (root) Spoken by about 186 million people in 28 countries Considered a very difficult language due to its vast vocabulary and special grammatical characteristics Can be classified into 3 forms: Classical Arabic Modem Standard Arabic Local dialects Hello ﻣﺮﺣﺒﺎ The root of Arabic (Greetings (Peace be upon you اﻟﺴﻼم ﻋﻠﻴﻜﻢ Arabic alphabet Arabic alphabet Arabic alphabet: History The Arabic alphabet was used to write the Nabataean dialect of Aramaic, The first known text in the Arabic alphabet is a late fourth-century inscription from Jabal Ramm (50 km east of Aqaba), but the first dated one is a trilingual inscription at Zebed in Syria from 512. The epigraphic record is extremely sparse, with only five certainly pre- Islamic Arabic inscriptions surviving, though some others may be pre- Islamic. Good morning ﺻﺒﺎح اﻟﺨﻴﺮ Arabic alphabet: Structure 28 basic letters and Is written from right to left. There is no difference between written and printed letters The writing is unicase (i.e. the concept of upper and lower case letters does not exist). Most of the letters are attached to one another. The Arabic alphabet is an impure abjad (Good day (evening ﻣﺴﺎء اﻟﺨﻴﺮ “Dots” in the Arabic alphabet Arabs relied on their extensive knowledge of their language to distinguish one letter from another having the same shape. Later “Dots” were added above and below the letters to differentiate them The first surviving document that definitely uses these dots is also the first surviving Arabic papyrus, dated April 643. -
WOMEN POLITICAL PARTICIPATION in the ERA of PROPHET MUHAMMAD: Study on the Hadith Transmitters of the Women Companions
AL ALBAB Volume 6 Number 1 June 2017 WOMEN POLITICAL PARTICIPATION IN THE ERA OF PROPHET MUHAMMAD: Study on the Hadith Transmitters of the Women Companions Zunly Nadia STAISPA Yogyakarta Email: [email protected] ABSTRACT Most of Moslem societies define the role of woman in the purely domestic sector. Some people consider that Islam stands against women’s role in public sectors believing that it has roots in the context of the prophet’s time. This work shows that there is no prohibitation for woman to take parts in the public and social affairs including in the area of political role. It was the case that some women companions of the prophet participated in the political role including Aisyah the wife of Nabi Saw, Asma binti Abu Bakar, Ummu Athiyah, Ummu Hani’ and Rubayyi’ bint Mu’awidz. In this paper, the writer focuses on woman companion hadith transmitters who are directly wrapped up in the missionary work with the prophet. In addition, this paper also shows the relation between woman com- panion transmitter activities and their hadith transmission, under assumption that the role of woman would influence the texts of the transmitted hadiths. It is because, as a text, hadith was transmitted in the certain context and condition. Accordingly, every transmitter had different hadith transmission based on her context, status, profession, and even gender construction. Therefore, this paper discusses the woman companion transmitters who play their role in the field of politics and also their influence in their transmitted hadiths. Keywords: Politics, role of women, transmitter, hadith. INTRODUCTION Women have at least two roles regarding the roles of women i.e. -
Eastern Aspects of Kazakh International Literary Relations
Eastern Aspects of Kazakh International Literary Relations Mukhidin Salkynbayev* Sapashov Oraz** Kunduzay Aubakirova*** Abstract The comprehension of Kazakh-Arabic cultural and literary relations creates conditions for the expansion and development of our art of speech and the tradition of Kazakh-Arabic cultural relation which has continued from the ancient times up to the present day from the theoretical-scholarly point of view. We can notice the interconnection that has brittlely but been tightly embroidered by the brilliant, Eastern literary masterpieces in the samples of Kazakh oral literature, poems of orators and in the works of Abay, Ybyray, Shakarim, Mashhur Jusip. For instance, the issue of love in the many Arabic ethnical poems and epic poems like “Arabian Nights”, “Layla and Majnun”, “Yusuf and Zliha”, “Sefulmalik” were known among Kazakh people in past. While reviewing the history of development and origin of the Kazakh-Arabic literary relation, the purely Arabic motives were determined between tendencies in works of Kazakh illuminators as Ybyrai Altynsarin and Abay Qunanbayev, which were related as “Eastern”, and their effect were indicated in this article. We found the origin of fables in Kazakh poet’s works with the aim to determine the genesis of the genre of fables in Kazakh literature from Arabic literature. Indisputably, the relevancy of this research work is by proving with certain examples, while comprehending its’ structural and thematically-linked interconnection, the adoption of many fables from Arabic language texts which were previously considered to be the translations of I.Krylov’s works. The positions which had been named “eastern tendencies” until the present were concretized and the influence of classical Arabic literature on Kazakh literature was analyzed from the new theoretical-scholarly basis in this research article. -
The Festive Sacred and the Fetish of Trance Performing the Sacred at the Essaouira Gnawa Festival Le Sacré Festif Et La Transe Fétiche
Gradhiva Revue d'anthropologie et d'histoire des arts 7 | 2008 Le possédé spectaculaire The Festive Sacred and the Fetish of Trance Performing the Sacred at the Essaouira Gnawa Festival Le sacré festif et la transe fétiche. La performance du sacré au festival gnaoua et musiques du monde d’Essaouira Deborah Kapchan Electronic version URL: http://journals.openedition.org/gradhiva/1014 DOI: 10.4000/gradhiva.1014 ISSN: 1760-849X Publisher Musée du quai Branly Jacques Chirac Printed version Date of publication: 15 May 2008 Number of pages: 52-67 ISBN: 978-2-915133-86-8 ISSN: 0764-8928 Electronic reference Deborah Kapchan, « The Festive Sacred and the Fetish of Trance », Gradhiva [Online], 7 | 2008, Online since 15 May 2011, connection on 19 April 2019. URL : http://journals.openedition.org/gradhiva/1014 ; DOI : 10.4000/gradhiva.1014 © musée du quai Branly Fig. 1 Spectacle gnawa au « festival gnaoua et musiques du monde d’Essaouira », 24 juin 2006. © Pierre-Emmanuel Rastoin (P. E. R.). Dossier The Festive Sacred and the Fetish of Trance Performing the Sacred at the Essaouira Gnawa Festival of World Music Deborah Kapchan t is late June 1999 and I am in Essaouira, Morocco, it still unfolds b-haqq-u u treq-u, in its truth and its path. for the Essaouira Gnawa Festival of World Music. In 2004 I find myself in Essaouira again. There is ano- I The weather is balmy, but the wind of this coastal ther conference — this time on religion and slavery — city blows so hard that the festival-goers clasp their organized by another scholar, historian Mohammed scarves tightly around them. -
Karima LAACHIR University of London
25 Beyond Language Determinism: Multilingual Literary Traditions in Morocco Karima LAACHIR University of London Linguistic and cultural diversity in the Maghreb have not been explored adequately in the field of literary and cultural studies. This paper raises the problematic separation of the Moroccan novel written in Arabic and French in literary and critical studies. It provides a critique of the way Moroccan novels in French have been excluded from the literary field of Arabic literature despite their strong affiliation with the cultural history of Arabic literature. In the field of Francophone studies, the focus on Moroccan novel in French has completely excluded Moroccan novels in Arabic which has resulted in a shallow conception of the transmitted cultural heritage and in obscuring the cultural histories from which these texts emerge. It also obscures the “cohabitation” of French with other languages in the region (Dobie 2003: 33). This paper argues against these dominant reading practices that are based on linguistic determinism as they have contributed to the marginalisation of Moroccan literary traditions within dominant literary systems such as the Francophone/French or Arabic traditions and therefore, have obscured the cultural, linguistic and historical entanglement of these multilingual literary traditions. Morocco’s complex multilingual scene predated French and Spanish colonialism (1912- 1956) as languages such as Darija or spoken Moroccan Arabic, Fusha or standard Arabic and various spoken dialects of Amazigh, as well as Judeo-Arabic and Judeo-Spanish shaped the oral and written cultures of Morocco. The arrival of French and Spanish languages further complicated the picture, particularly as the French pursued a colonial policy of imposing French as the sole language of education and administration. -
On the Truthfulness of Abu Hurayrah in Narrating Hadith
ON THE TRUTHFULNESS OF ABU HURAYRAH IN NARRATING HADITH By: Badri Khaeruman∗ ABSTRAK Artikel ini membincangkan keotoritian Abu Hurayrah r.a. sebagai perawi Hadith mencakupi dua pandangan yang bertentangan antara satu dengan yang lain. Pandangan pertama cuba mempertikaikan keotoritian beliau dengan mengemukakan pelbagai alasan dan kritikan terhadap beliau, manakala pandangan kedua mempertahankan keotoritian dan keabsahan beliau sebagai perawi Hadith yang bertanggungjawab dan jujur dengan mengemukakan pelbagai bukti bagi menyokong pandangan tersebut. Hasil daripada perbincangan yang diutarakan membuktikan Abu Hurayrah r.a. adalah seangkatan dan setaraf dengan sahabat-sahabat Baginda Rasulullah s.a.w. yang lain dalam keotoritiannya meriwayatkan Hadith dan beliau tidak pernah melakukan perkara yang boleh menggugat keabsahan beliau sebagai perawi. INTRODUCTION The acceptance of the Companions (Sahabah) of the Prophet Muhammad (p.b.u.h) is not equal in the heart of the ummah (Muslim community). It is because of human capacity of them, so that there are some differences of acceptance. It was predicted by the Prophet himself when he explained * Badri Khaeruman (M.Ag.), is a lecturer of Hadith at Islamic State University “Sunan Gunung Djati”, Bandung, Indonesia. Jurnal Usuluddin, Bil 26 [2007] 23-43 the positions of the Companions besides himself. To this story, al-Shafi`i,1 narrated from Imam Malik, tell about the Prophet’s saying: Genuinely Allah has chosen me and chosen my Companions, Allah made them as my family and my assistances. And surely (next) in the end of the day there will be a group discredit the Companions, so remember! Don’t you even wed them (the discredit makers), and also don’t even your (children) be wedded by them, don’t also you pray with them, and don’t also pray for them (in grave). -
The Pennsylvania State University
The Pennsylvania State University The Graduate School College of the Liberal Arts CONNECTING NORTH AND SUB-SAHARAN AFRICA THROUGH LITERATURE, FILM, AND MUSIC A Dissertation in Comparative Literature by Ziad Bentahar © 2009 Ziad Bentahar Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy August 2009 ii The dissertation of Ziad Bentahar was reviewed and approved* by the following: Thomas A. Hale Edwin Erle Sparks Professor of African, French, and Comparative Literature Dissertation Advisor Chair of Committee Thomas O. Beebee Distinguished Professor of Comparative Literature and German Reiko Tachibana Associate Professor of Comparative Literature, Japanese, and Asian Studies Gabeba Baderoon Assistant Professor of Women‘s Studies and African and African American Studies, and affiliate faculty member of Comparative Literature Jonathan E. Brockopp Associate Professor of History and Religious Studies Mildred Mortimer Professor of French, University of Colorado at Boulder Special Member Caroline D. Eckhardt Professor of Comparative Literature and English Head of the Department of Comparative Literature *Signatures are on file in the Graduate School iii ABSTRACT An unresolved issue in African literary studies is whether North and sub-Saharan Africa are disconnected from one another, or whether they share elements that can further our understanding of the cultures from which they emerge. Since the mid-twentieth century, due to growing interest in Islam and the Arab world on the global scene, the Arab side of North African identity has been given paramount recognition. More often than not, North Africa is considered part of the Middle East rather than an integral member of an African community, although in spite of shifting political winds in recent years, the literatures that have emerged from North Africa have been firmly embedded in African literary traditions since antiquity, and share strong links with their sub-Saharan counterparts. -
Intercultural Representations of Diasporic Amazigh (Berber) Writers In/From the Netherlands
Intercultural Representations of Diasporic Amazigh (Berber) Writers in/from the Netherlands Cristián H. Ricci, University of California, Merced/Pontificia Universidad Católica de Chile Abstract: The purpose of this article is to reconceptualise the idea of an Amazigh literature with regard to the transnational and plurilingual experiences from which this literature arises. Along these lines, the second generation of Amazigh writers born in the Netherlands – and/or those who migrated when they were children – rejects the label of writing ethnic literature, and/or being categorised under the umbrella of Dutch authors of Moroccan descent. Keywords: Moroccan literature / Marokkaanse literatuur, Dutch literature / Nederlandse literatuur, Migration / Migratie, Riff/Amazigh Journal of Dutch Literature, 8.2 (2017), 30-46 Intercultural Representations of Diasporic Amazigh (Berber) Writers in/from the Netherlands 31 Through a study of two literary texts, I question the ideological construction of migration literature in its role of ‘enriching complement’ to national literatures. The authors studied, Abdelkader Benali and Hafid Bouazza, both subvert and consolidate the discursive construct ‘migrant’ through the use of creative/ productive stereotypes that interact with and subvert the social imaginary and dominant discursive representations made by Europeans about North Africans (particularly Moroccan/Imazighen).1 This article therefore calls into question binary representations and interrogates the image foreigner/native in integration and migration -
Morocco Reception Booklet 2011
Morocco Reception Booklet Morocco Reception Booklet 2011 Court of Accounts of the Kingdom of Morocco Year 2011 Morocco Reception Booklet Morocco Map Court of Accounts of the Kingdom of Morocco Year 2011 Morocco Reception Booklet The Country: Full country name: Kingdom of Morocco. Area: 710,850 km². Population: 34 million. Capital city: Rabat. People: Arab, Berber and foreigners. Languages: Arabic (official), other dialects, as well. as French, Spanish and English. Religion: Islam. Government: Constitutional Monarchy. King: King Mohammed VI. Major industries: Agriculture, manufacturing, fishing, tourism. Major trading partners: EU, US, Japan, Saudi Arabia, Brazil. Currency: Moroccan Dirham. Overview: Morocco is in many ways a country apart. It nestles on the north-western tip of Africa, separated from the rest of the continent by the towering Atlas Mountains and by the Sahara itself. Its climate, geography, and history are all more closely related to the Mediterranean than to the rest of Africa, and it is for these particular reasons that visitors are often struck by the odd sensation of having not quite reached Africa in Morocco. In the north, its fine beaches, lush highland valleys, and evocative old cities reinforce this impression. Yet, as one moves south and east, into and over the starkly beautiful ranges of the Atlases, Morocco's Mediterranean character melts away like a mirage. The Sahara stretches out to the horizon, and forbidding Casbahs stare. Location, Geography, and Climate: Morocco is situated on the extreme north-western corner of Africa and is bordered by Mauritania and Algeria, both to the south and east. Morocco's varied geography includes no less than four separate mountain ranges, in addition to lush river valleys, beautiful sandy coasts, and wide expanses of desert. -
Peaceful Coexistence in Islam
Journal of Xi'an University of Architecture & Technology Issn No : 1006-7930 Peaceful coexistence in Islam (A Historical Study) 1Assist Lecture. Harbi Ramadan Hilal 2Dr.. Ziyad Muzaffar Saeed. Mosul University / College of Education for Girls / Department of Quranic Sciences and Islamic Education. Summary: Islam was and is a beacon for the world in its pursuit of progress and progress at the urban and humanitarian levels alike, and among the foundations of this true religion is the principle of (peaceful coexistence) that was adopted nearly 1400 years ago, and which the modern world boasts of reaching at last through international covenants The United Nations and human rights, and we are in our joint research today explaining the principles of peaceful coexistence that Islam has endorsed through historical and legal studies, the first topic of which talks about the historical aspect by focusing on several historical evidences from the purified prophetic Sunnah, including: the reconciliation of Hudaybiyah and what happened before it and by This, as well as the conquest of Mecca, and how the Prophet dealt with the prayers and peace of God be upon him with the polytheists who lived in the holy city of Makkah, as well as what was discussed in the Medina document and the discussion of its provisions historically and practically through the application of the Messenger to this agreement, and what is required of the Prophet’s Sunnah prayers and peace be upon him that Its path for us, then the research continues in its second topic by shedding -
Ibn Sa'd's (Public Html/Religie/Hadith)
Ibn Sa'd's (public_html/religie/hadith) Haroen Soebratie In de naam van Allah, de Barmhartige, de Genadevolle. Zoeken via Index in Hadith`s en Bronnen van de Hadith`s Ibn Sa'd's Abu 'Abd Allah Muhammad Ibn Sa'd Ibn Mani' al-Zuhri al-Basrí KITAB AL-TABAQAT AL-KABIR Volume 1 Part I-II Volume 2 Part I-II IBN SA'D'S KITAB AL-TABAQAT AL-KABIR, Volume 1 Parts I Preface Introduction 1. The Chain of Narrators of the Book 2. The Genealogy of the Prophet 3. Account of the Prophets from whom the Apostle of Allah was descended 4. Account of Eve 5. Prophet Idris 6. Prophet Nuh 7. Account of Prophet Ibrahim, the friend of the Benevolent 8. Account of Isma`il (may peace be on him) 9. Account of Generations and period between Adam and Muhammad (may Allah bless them) 10. Account of the names of the Prohets and their Genelogies 11. Account of the Genealogy of the Prohet of Allah (may Allah bless him) and the names of his Forefathers to Adam 12. Account of Female Ancestors of the Apostle of Allah (peace be on him) http://www.soebratie.nl/religie/hadith/IbnSad.html (1 of 471)11/24/2012 7:06:10 PM Ibn Sa'd's (public_html/religie/hadith) 13. Account of Female Ancestors of the Apostle of Allah (may Allah bless him), Bearing the names, Fatimah and `Atikah 14. Account of the Mothers of the Prohet's Ancestors 15. Account of Qusayyi Ibn Kilab 16. Account of `Abd Manaf Ibn Qusayyi 17. -
Muhammad Baqir > Almsgiving
Published on Al-Islam.org (https://www.al-islam.org) Home > Imamate and The Imams > Chapter 4: Brief Biographies of the Infallible Imams > The Fifth Imam: Muhammad Baqir > Almsgiving The Fifth Imam: Muhammad Baqir Birth and Martyrdom Muhammad Ibn Ali (a.s.) was born on the third of Safar in the year fifty nine A.H. in Medina. His father was Ali Ibn Husayn (a.s.) and his mother was Fatimah, Umm Abdullah, the daughter of Imam Hasan (a.s.). His nickname was Abu Ja’far and his titles were Baqirul Ulum, Shakir, and Hadi.1 He lived fifty seven years and was martyred on the seventh of Zi Hajjah in the year 114 A.H. in Medina and was buried in Baqi’ cemetery.2 Texts Proving His Imamate In addition to general reasons pointed out in previous chapters for proving the Imamate of the twelve Imams (a.s.), there are some explicit reasons for Imamate of Imam Muhammad Baqir (a.s.) in the speech of his father, Ali Ibn Husayn (a.s.). ‘Isma’il Ibn Muhammad Ibn Abdullah Ibn Ali Ibn Husayn has quoted from Imam Baqir (a.s.), “Imam Ali Ibn Husayn (a.s.) brought a chest to me before his demise and said, ‘O Muhammad! Take this chest and keep it.’ When Ali Ibn Husayn (a.s.) passed away, his brothers came to Imam Baqir (a.s.) and asked for their legacy from that chest. Imam Baqir (a.s.) told them, ‘You have no share of this chest. If you had, it was not given to me.