Huroufiyah

2018 ◽  
Author(s):  
Nada Shabout
Keyword(s):  
20Th Century ◽  
Arab World ◽  
Arabic Language ◽  
The Political ◽  
Artistic Identity ◽  
Cultural Changes ◽  
Modern Age ◽  
Arabic Script ◽  
19Th And 20Th Century ◽  
Islamic Civilization

The perception of the Arabic letter in art has gone through many changes from the Islamic civilization to the modern age. Following the political and socio-cultural changes of the 19th and 20th century, the Arabic script lost its sacredness. After decades of limited existence in traditional craft, the Arabic letter reappeared in modern Arab art around the middle of the 20th century on nationalistic bases. The Arabic language had acquired a high value during the age of colonialism as a symbol of national identity, a unifier; this value only grew stronger with time. The letter was also a signifier that aided twentieth-century Arab artists in their artistic identity crisis. A number of art groups—such as the Baghdad Group of Modern Art, formed in 1951—were established with their focus on a search for a local or national art style through ‘istilham al-turath,’ seeking inspiration from tradition. The Arabic letter became the means for connecting artists’ present with their past and allowing for the invention of tradition. Huroufiyah (Arabic for Letterism), a highly contested term initiated by a newspaper journalist, became a term popularly used to signify all experiments with the Arabic letter in the modern Arab art. Nevertheless, the term is surrounded by controversy in the contemporary Arab world and rejected by a number of scholars and artists. The term al-Madrassa al-Khattiya Fil-Fann (Calligraphic School of Art), has been alternatively proposed, expressing specifically a perceived continuation with Islamic calligraphy.

scholarly journals التعبيرات الاصطلاحية في لغة الخطاب السياسي العربي ومواجهة الأحداث الدولية قراءة سوسيو ثقافية (Terminological expression in the Arab political discourse vis a vis the international events -A Socio-cultural reading-)

1970 ◽  
Vol 3 (2) ◽  
Author(s):  
الجمعي بولعراس (al-Jamie Boulares) ◽  
ناصـر الغالي (Nasser al-Ghaliy)
Keyword(s):  
Mass Media ◽  
Arab World ◽  
Arabic Language ◽  
The Political ◽  
Political Language ◽  
Self Identity ◽  
The Past ◽  
The Face ◽  
Language Survival ◽  
The One

ملخص البحثكثُر الكلام عن اللغة السياسية والدعائية بعد أحداث 11 سبتمبر، وطرأت مصطلحات وتعبيرات وأنماط لغوية جديدة تصادمت فيها مع خلفيات متلقي الخطاب وما تحمله  ذاكرتهم من مدلولات سابقة، ومن ثم، نُسجت خيوط اللغة الجديدة المعاصرة، وظلت بعيدة تراوح ردحا من الزمن محاريب السياسة والإعلام والدعاية، ثم إن  الماسك بزمام التوجه اللغوي المعاصر هو الذي أفلح في احتواء الشارع العربي بحثا عن المفاهيم المختلفة، وفي غياب تنمية لغوية حركية وتبرز هوية قائلها في الزمن، وتتحدى عوائق القواميس الانتقائية والنخبوية والمهمشة للأنا والذات، وبحثا عن مستقبل تتحكم فيه عوامل البقاء اللساني في ظل الصراع الحضاري والفكري والسياسي والاقتصادي وذلك كما نتصور بغربلة الزخم اللغوي العربي لاحتواء الواقع الحضاري للأمة ومستحثات الهزات الاجتماعية لتتأقلم بالمستجدات، ويحتاج هذا جهدا لامتلاك ناصية اللغة الجديدة التي توصف بالتمرد على الماضي، وفي الوقت نفسه تريد أن لا تتجرد منه واللغة الجديدة هي نتاج الحراك اللساني المعاصر، وهي لغة التداول اللغوي ولغة المصطلحات المعاصرة، وهي لغة الدعاية والتعبيرات الاصطلاحية الجديدة ولغة الخطاب السياسي المعاصر. وصل البحث إلى بعض النتائج ومن أهمها: وجوب إعادة قواعد وأنظمة سيميائية للغة الخطاب السياسي، توغل الإعلاميين في المصطلحات والتعابير مثل السياسيين.الكلمات المفتاحية: اللغة العربية-العبارة الاصطلاحية- تلقي العبارة السياسية-سياسة العبارة-لعبة السياسةAbstractThere have been a lot of talks about political language and propaganda after the 11 September incident that had led to the application of new terminologies, expressions and language variations in contrast with what were associated with these words previously in the minds of the recipient. Hence,  new strings of language were woven but nonetheless they remained far from being acquainted with the political and propaganda discourses. The one who is responsible in language policy is the one who is successful in including the language of the streets to explore its various concepts. This is in the absence of the growth of language movements, language personalities, and the challenges of  discovering self-identity and in the efforts to search of the future that is characterized by the elements of language survival in the face of the clashes of civilization, thinking, political and economy. In addition to that, the inner conflicts that are witnessed by the Arab world to adapt to the arising matters and issues. This effort will entail to overcome the new direction in language that is vicious toward the past and at the time try to accommodative to the new and contemporary. The research has concluded that: semiotic rules and regulations of political speech should be reviewed, so as for mass media to penetrate deeply in the technical meanings and expression like the politicians.Keywords: Arabic Language – Terminological phrases –reception of political expressions - politics of phrases – politics games.AbstrakTerdapat banyak perbincangan tentang bahasa politik dan propaganda selepas kejadian 11 September, dan telah timbul pelbagai istilah, pernyataan dan bentuk bahasa baru yang bercanggah dengan pengetahuan latarbelakang pendengar serta apa yang telah mereka fahami sebelum ini.  Ia seperti menenunbah asabaru dan terkini, meninggalkan jarak untuk begitu lama yang mencorakkan pembentukan dasar, perjalanan media dan propaganda. Namun, pihak yang menguasai retraktororientasi linguistic terkini itulah yang akan menentukan kandungan perjalanan bahasa Arab dalam pencarian konsep yang berbeza dengan ketiadaan mobility perkembangan liguistik, seterusnya memartabatkan identity pengguna bahasa tersebut.  Sementara beberapa kamus tertentu yang bersifat elitism dan terpinggir pula mencabar keegoan dan diri. Dalam mencari masa depan, factor lisan bersifat mampu saing memainkan peranan penting dalam aruskonflik tamadun, pemikiran, politik dan ekonomi ini dalam menapis momentum bahasa agar mencaku pirealiti tamadun semasa serta kejutan sosial yang teraruh supaya bersesuaian dengan keadaan semasa. Ini memerlukan kesungguhan penguasaan bahasa baru yang tersimpang dari pada yang dulu, dan pada masa yang sama ia tidak terpisah dari pada yang lama.  Bahasa baru ialah hasil pergerakan bahasa semasa, bahasa perundingan dan bahasa istilah semasa.  Ia adalah bahasa propaganda, pernyataan beristilah yang baru dan bahasa wacana politik semasa.  Antara dapatan penting kajian ialah: semakan semula nahu dan prosidur semantic bagi bahasa wacana politik, pihak media mendalami penggunaan istilah serta pernyataan dalam politik.Kata kunci: Bahasa Arab – pernyataan beristilah – pemahaman pernyataan politik – politik pernyataan – permainan politik

scholarly journals THE CONTINUATION OF THE ISLAMIC DISCOURSE OF THE EARLY XX CENTURY IN DAGHESTAN ARABIC SCRIPT WORKS OF THE SOVIET PERIOD

2018 ◽  
Vol 14 (3) ◽  
pp. 34-39
Author(s):  
Zaira B Ibragimova
Keyword(s):  
Twentieth Century ◽  
20Th Century ◽  
Arabic Language ◽  
Soviet Period ◽  
Early 20Th Century ◽  
Muslim Community ◽  
Modern Times ◽  
Theological Schools ◽  
Arabic Script

The article provides a brief review of the Arabic script works of Daghestan theologians of the Soviet period. Generally, they present a continuation of the discourse, originated in Daghestan in the early 20th century. They deal with the topical issues that also apply to modern times: the ideology of Jadidism, Salafism and Wahhabism, the division into madhhabs, the issues of "falsehood", the payment of zakat and qafarat, conducting of mawlids, ijtihad, taqlid and others. Criticism of Wahhabism is presented in several Arabic-language works of the Sufi sheikh Muhammad al-Asali, written in the 20's of the 20th century. The 40-60’s work "al-Jawab al-sahih li-l-ah al-musallah” by Abd al-Hafeez al-Uhli condemns the activities of the Jadids and Wahhabis. The Arabic-language work of Muhammad al-Habshi "Makalat al-Valiyi Muhammad b. Ahmad al-Habshi li Masail al-arif Shuayb-afandi al-Baghini", written in the 60-70's of the XX century, is devoted to the problem of "falsehood". The ideas of the Daghestani adherents of Jadidism are revealed in the works of Abdurakhim al-Aimaki. These works present various views of Daghestani religious figures, representatives of various theological schools. Some of them refer to the so-called "late Soviet period", closest to modern times, when conflicts among believers became more acute and went beyond the theological polemics. The controversy that lasted throughout the twentieth century testifies to the existence of multi-polar opinions in the Muslim community.

Arabic Language and Literature

2013 ◽  
Author(s):  
Aida Bamia
Keyword(s):  
Arab World ◽  
Arabic Language ◽  
Arabic Literature ◽  
General Tendency ◽  
Literary Genres ◽  
Native Languages ◽  
Gradual Process ◽  
Language And Literature ◽  
Arabic Script ◽  
The Military

There is a general tendency to confuse Arab and Muslim identities. While the majority of Arabs are Muslim, most Muslims are not Arabs. There are also non-Muslim Arabs. The first Arab conquests aimed at spreading Islam caused the Arabs to settle outside the Arabian Peninsula, extending their control over the Levant, North Africa, Mesopotamia, and the southern part of the Iberian Peninsula. The military conquests contributed to a gradual process of Arabization, even among non-Muslims. While all Muslims are required to pray in Arabic, they use their native languages to communicate among themselves, and to read and write. Some of those languages, Farsi, Urdu, and Pashtun, to cite only a few, are written in the Arabic script to this day. Two other languages, Swahili and Turkish (Ottoman), abandoned Arabic script, the former in the 20th century, with the advent of colonialism, and the latter in 1928, under Kemal Ataturk’s rule. The requirement for Muslims to pray in Arabic contributed to the safeguard of the language during the years of political turmoil, and under French colonialism in particular. An extreme example is Algeria, where Arabic was declared a foreign language, and it is thanks to the teaching offered in the zawiyas and the madrasas that Arabic survived in that country. This survey article examines the development of Arabic language and literature from pre-Islamic times, the Jahiliyya, to the contemporary period. It introduces the various literary genres of Arabic literature, including Francophone and Anglophone literatures written by Arab writers and the literature of the Mahjar. The area covered will be referred to as the Arab world, a more accurate name than the Middle East, which includes countries and cultures that are not Arabic. The Arab world consists of twenty countries, members of the Arab League established on March 22, 1945, and stretches over two continents, Africa and Asia. The literature of the Arab world will not be referred to as Islamic literature, as was the practice among some Orientalists. The approach to this coverage is historical, following Arabic literature and language in their trajectory throughout the Arab world, from the Jahiliyya, moving through the Islamic period, the Umayyads in Damascus, the Abbasids in Baghdad, the Umayyads in Andalusia, the Fatimids in Egypt, the Ottoman Empire, and ending in the contemporary period.

The Allographic Use of Hebrew and Arabic in the Samaritan Manuscript Culture

2020 ◽  
Vol 8 (1) ◽  
pp. 1-38
Author(s):  
Stefan Schorch
Keyword(s):  
20Th Century ◽  
Arabic Language ◽  
Literary Language ◽  
13Th Century ◽  
Manuscript Culture ◽  
Arabic Translation ◽  
Close Analysis ◽  
Arabic Script ◽  
State Of Israel ◽  
Cursive Scripts

Abstract In the 10th/11th century, Arabic became both the vernacular and literary language of the Samaritan community, along with the two languages of the liturgy: Samaritan Hebrew and Samaritan Aramaic; Samaritan Neo Hebrew was also employed at this time mainly for the composition of religious poems. Together with the introduction of the Arabic language, the Samaritans started to use the Arabic script, along with the Samaritan Hebrew formal and cursive scripts. In comparison with the use of the Arabic script, the Samaritan Hebrew script served mostly for more sacred texts or was employed in order to mark certain textual passages with a higher degree of sacredness. Allography of Arabic in Samaritan Hebrew letters is attested in Samaritan manuscripts since the beginning of the 13th century, although it was introduced most probably at an earlier date. This allography is employed mainly for the Arabic translation of the Samaritan Torah, for the Arabic translations of prayers, and for Samaritan Hebrew or Samaritan Aramaic quotes in Arabic texts. The replacement of Arabic by Modern Israeli Hebrew as the primary vernacular among the Samaritans living in the State of Israel led to a revival of Samaritan Hebrew allography for Arabic texts in the 20th century, mainly in festival poems in Arabic language, which are performed at certain occasions, although not all congregants are still familiar with the Arabic language and script. A close analysis demonstrates that Samaritan Hebrew allography of Arabic is the result of an intense contact between two scribal cultures, both of which were well established amongst the Samaritans. The allographic use of the Samaritan Hebrew script for writing Arabic texts originally did not aim to make these texts more accessible to Samaritan readers, but rather was employed to mark Arabic texts as belonging to the realm of the sacred.

scholarly journals http://habibiaislamicus.com/index.php/hirj/article/view/215

2021 ◽  
Vol 5 (2) ◽  
pp. 51-61
Author(s):  
Lubna Farah ◽  
◽  
Abdul Bari Owais
Keyword(s):  
20Th Century ◽  
Short Story ◽  
Arabic Language ◽  
Early 20Th Century ◽  
Human Being ◽  
The West ◽  
Islamic Civilization ◽  
Modern Era ◽  
Muslim Culture ◽  
As If

This research is an attempt to trace and corelate the evolution of short story in the Arabic and Urdu languages besides highlighting contributions made by the most prominent pioneers and the trends prevailing in different eras of both the languages. The short story is one of the most famous and widely read genres of fiction that seems to answer almost everything near to the nature of human being and whenever it is narrated it feels as if, something exceptional has been created which contains substance of our inferred experience and transitory sense of our common, tempestuous journey of life. Irrespective of the prevailing belief that short story also belongs to the West, its roots in the Arabic language go back to the pre-Islamic times and especially the Golden Age of Islamic civilization which spans from the 8th to the 14th centuries. Anecdotes of the Bedouins and the rhymed Ma’qama were the early foundations of short story in the Arabic language. Then this art reached its epitome in the modern era by the big names like al-Manfaluti, Tawfiq al-Hakim, Naguib Mahfouz, Yahya Haqqi, Ihsan Abdul Quddus, Yusuf Idris and Hasib Kayali. Likewise, the Urdu language that is a product of centuries long interaction between the native Indians and the invading Muslim culture, has borrowed the genre of short story form diverse sources. Then it was matured in the early 20th century by the pioneers like Rashid al-Khairi, Sajjad Haider Yaldram, Saadat Hasan Manto, Ahmed Nadeem Qasmi, Mansha Yaad and Intizar Hussain.

TAHAR HADDAD AFTER BOURGUIBA AND BIN ʿALI: A REFORMIST BETWEEN SECULARISTS AND ISLAMISTS

2016 ◽  
Vol 48 (1) ◽  
pp. 47-65 ◽  
Author(s):  
Julian Weideman
Keyword(s):  
20Th Century ◽  
Arab World ◽  
The Political ◽  
Early 20Th Century ◽  
Old Regime ◽  
State Feminism ◽  
Political Landscape ◽  
Starting Point ◽  
Religious Establishment ◽  
Status Code

AbstractUnder the Bourguiba and Bin ʿAli regimes, the early 20th-century women's rights advocate Tahar Haddad (1899–1935) was a symbol of “state feminism.” Nationalist intellectuals traced the 1956 Personal Status Code to Haddad's work, and Bourguiba and Bin ʿAli claimed to “uphold” his ideals and “avenge” the persecution he suffered at the hands of the ʿulamaʾ at the Zaytuna mosque-university. Breaking with “old regime” narratives, this article studies Haddad as a reformist within Tunisia's religious establishment. Haddad's example challenges the idea that Islamic reformists “opened the door to” secularists in the Arab world. After independence, Haddad's ideas were not a starting point for Tunisia's presidents, but a reference point available to every actor in the political landscape.

scholarly journals HISTORIOGRAFI ILMU FALAK DI NUSANTARA: Sejarah, Motivasi dan Tokoh Awal

2019 ◽  
Vol 2 (2) ◽  
pp. 156
Author(s):  
Arwin Juli Rakhmadi Butar-Butar
Keyword(s):  
Middle East ◽  
Present Article ◽  
20Th Century ◽  
Left Behind ◽  
Indonesian Archipelago ◽  
Library Research ◽  
19Th And 20Th Century ◽  
Islamic Civilization

<p><strong>Abstrak:</strong> Studi ini mengkaji perkembangan ilmu falak di Nusantara. Perkembangan studi falak memang relatif tertinggal jauh dari perkembangannya di pusat-pusat peradaban Islam seperti Damaskus, Baghdad, Kairo dan Cordova. Ilmu falak baru berkembang di Kepulauan Nusantara sejak abad 19-20 M. Penulisan karya-karya ilmu falak oleh ulama Nusantara abad 19-20 pun lebih didasari oleh pemenuhan kebutuhan ibadah sehari-hari, khususnya salat dan puasa. Dalam konteks ini, penggambaran historiografi dan transmisi perkembangan ilmu falak dari Timur Tengah ke Nusantara masih terhitung sebagai kajian terlantar. Karena itu, diperlukan kajian komprehensif tentang perkembangan studi ilmu falak di Indonesia. Sebagai studi awal, artikel ini merupakan hasil penelitian kepustakaan dengan pendekatan sejarah dimana datanya didasarkan pada telaah dokumen. Kajian ini mengemukakan bahwa ilmu falak mulai berkembang di Nusantara mulai abad ke-19, dimana para ulama Nusantara mendalami ilmu tersebut dari Timur Tengah dengan ragam motivasi, dan kemudian mereka mengembangkannya di tanah kelahiran dan mewariskan sejumlah karya dalam bidang ini.</p><p><strong>Abstract: Historiography of the Science of Astronomy in Indonesian Archipelago: History, Motivation and Early Figures</strong>. This study examines the development of astronomy in Indonesian archipelago which was relatively left behind by its development in the centers of Islamic civilization such as Damascus, Baghdad, Cairo and Cordova. As a matter of fact, astronomy did not develop in the Archipelago until in the 19th and 20th centuries, when some works on the field were identified. These works of the 19th and 20th century scholars mostly fulfilled the needs of daily worship, especially prayer and fasting. The historiography of astronomy in Indonesia and its transmission from the Middle East present an interesting field of research that has not been. The present article is a result of a preliminary library research focusing on history, motivation, and the early scholars of the field. Apparently, local scholars studied astronomy in different seats of knowledge in the Middle East and then brought it home. In order to meet local need they authored several books on the field which need to be be studied further in the coming years.</p><p><strong>Kata Kunci:</strong> astronomi, ulama, Nusantara, Timur Tengah</p>

scholarly journals Egypt in the Early 20th Century in the Light of Newspaper Essays of Tadeusz Smoleński

2020 ◽  
Vol 31 (4) ◽  
pp. 9-28
Author(s):  
Leszek Zinkow
Keyword(s):  
20Th Century ◽  
Arab World ◽  
The Political ◽  
Early 20Th Century ◽  
Nation State ◽  
Panoramic View ◽  
Daily Newspaper ◽  
British Rule ◽  
History Of ◽  
Set Up

This paper brings to light the reports and analyses written by Tadeusz Smoleński, a forgotten source on the political history of the Middle East and particularly Egypt, in the first decade of the 20th century. Tadeusz Smoleński (1884–1909), the first Polish Egyptologist, was also a regular correspondent of the Lviv daily newspaper Słowo Polskie [‘The Polish Word’]. In his reports, he outlines a panoramic view of Egypt’s extraordinarily complex political situa­tion, determined by tensions between the European powers, i.e., the rivalry between Britain and France, and between Russia and Germany. Another fac­tor whose growing importance was noted by the Polish observer, is the rise of nationalist and Islamist movements in both Egypt and the Arab world as a whole. This takes place alongside the chronic political instability of the Otto­man Empire. While acknowledging all of the beneficial aspects of British rule (especially under the consulship of Sir Evelyn Baring), Smoleński does not hide his sympathies for Mus????t????afà Kāmil Bāšā, leader of the Egyptian national­ists. In his analysis, Smoleński also hints at some analogies between the situa­tion of the Egyptians and the Poles in their ambitions to set up an independ­ent nation-state.

scholarly journals Polyglotism and Identity in Modern-Day Lebanon

2018 ◽  
Vol 4 ◽  
Author(s):  
Sarya Sofia Baladi
Keyword(s):  
20Th Century ◽  
Political Power ◽  
Arab World ◽  
The Political ◽  
Levantine Arabic ◽  
Political Turmoil ◽  
Multiple Languages ◽  
Classical Arabic

Lebanon is a polyglot country, where Western languages such as English or French, or more traditional/oriental languages such as Classical Arabic, have much societal and political power. Although all Lebanese speak Levantine Arabic (Shaami), many of them master multiple languages and can decide to strongly identify with a select few not only for the love of the language, but mostly for the message each language brings with it: is Lebanon a cosmopolitan Westernized country that differentiates itself from the Arab world? Or should Lebanon look towards its Oriental roots and celebrate its Muslim-Arabic heritage? This paper seeks to prove that, in Lebanon, the implicit or explicit choice of language is a tool to convey one’s political, religious, and cultural views. This created a strong divide between Eastern and Western oriented Lebanese in the 20th century and is one of the main causes for the political turmoil in modern Lebanon.

Televangelizing Muslims

2021 ◽  
pp. 191-218
Author(s):  
Jordan Denari Duffner
Keyword(s):  
Middle East ◽  
Arab World ◽  
Religious Affiliation ◽  
Arabic Language ◽  
First Century ◽  
Religious Communities ◽  
The Political ◽  
Religious Identification ◽  
Christian Zionism ◽  
Shed Light

In the first two decades of the twenty-first century, Arabic-language Christian television channels have proliferated rapidly, broadcasting their message across the airwaves of the Middle East. One such channel is al-Hayat, which attempts to evangelize Muslim viewers and educate Christians through numerous programs about Islam. Interviews conducted with Jordanian Christians and Muslims indicate that al-Hayat has played a significant role in elevating distrust and suspicion between the two religious communities in Amman, which previously enjoyed more positive and friendly relationships, as well as contributing to a heightened sense of religious affiliation as a part of Jordanians’ personal and communal identities. Al-Hayat is not alone in this; other Christian channels, as well as Muslim ones, have also played a part in heightening security concerns and religious identification. Al-Hayat and some of its counterparts also maintain connections with what is often termed the “Islamophobia industry,” as well as American Christian Zionism—factors that shed light on the channels’ influence and often ambiguous intent. On television sets across the Arab world, Al-Hayat reproduces Western Islamophobic discourse and—whether intentionally or not—serves to enact part of the political mission and eschatological vision for the Middle East espoused by some Christian Zionists.

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