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2021 ◽  
Vol 11 (1) ◽  
Author(s):  
Benjamin Kiessling ◽  
Gennady Kurin ◽  
Matthew Thomas Miller ◽  
Kader Smail

This work presents an accuracy study of the open source OCR engine, Kraken, on the leading Arabic scholarly journal, al-Abhath. In contrast with other commercially available OCR engines, Kraken is shown to be capable of producing highly accurate Arabic-script OCR. The study also assesses the relative accuracy of typeface-specific and generalized models on the al-Abhath data and provides a microanalysis of the “error instances” and the contextual features that may have contributed to OCR misrecognition. Building on this analysis, the paper argues that Arabic-script OCR can be significantly improved through (1) a more systematic approach to training data production, and (2) the development of key technological components, especially multi-language models and improved line segmentation and layout analysis./Cet article présente une étude d’exactitude du moteur ROC open source, Krakan, sur la revue académique arabe de premier rang, al-Abhath. Contrairement à d’autres moteurs ROC disponibles sur le marché, Kraken se révèle être capable de produire de la ROC extrêmement exacte de l’écriture arabe. L’étude évalue aussi l’exactitude relative des modèles spécifiquement configurés à des polices et celle des modèles généralisés sur les données d’al-Abhath et fournit une microanalyse des « occurrences d’erreurs », ainsi qu’une microanalyse des éléments contextuels qui pourraient avoir contribué à la méreconnaissance ROC. S’appuyant sur cette analyse, cet article fait valoir que la ROC de l’écriture arabe peut être considérablement améliorée grâce à (1) une approche plus systématique d’entraînement de la production de données et (2) grâce au développement de composants technologiques fondamentaux, notammentl’amélioration des modèles multilingues, de la segmentation de ligne et de l’analyse de la mise en page.


2021 ◽  
Vol 29 (1) ◽  
Author(s):  
Ahmad Al-Jallad

This paper proposes a hitherto unrecognized orthographic practice in the Quranic consonantal text: use of the digraph اى ,that is, alif + denticle, to represent the noninitial glottal stop, most often adjacent to the high vowels i/ī and less commonly in other environments. This feature leads to the identification of a new letter shape for the final hē in the early Islamic Arabic hand, originating in the Nabataeo-Arabic script, which in turn can explain a number of previously enigmatic spellings in the Quranic consonantal text.


Author(s):  
Maria Mikhailovna Mazniak ◽  
◽  
Oxana Viktorovna Tikhonova ◽  
Keyword(s):  

2021 ◽  
pp. 73-82
Author(s):  
Ismail A. Kerimov ◽  
◽  

For more than a hundred years many works of the classics of Crimean Tatar literature of the early XX century have remained inaccessible to their contemporaries. One of such authors is Abdulhakim Aji Arif oglu Khilmiy (1884–1962). The article is devoted to the scientific development of the writer of the period 1914-1917. The sources were both: newspaper and archival materials related to this period. Also involved are the published works of Khilmiy`s contemporaries. As an example, is cited a small work by the author of “Revolutionary excitement” (“Inkilyabiy asabiyetler”), published in 1917 and unknown to modern researches. Transliteration of the text from the Arabic script is accompanied by glossaries of rare Arab-Persian borrowings in the Crimean Tatar language.


2021 ◽  
pp. 211-256
Author(s):  
Shukri S. Seytumerov ◽  

To readers attention is offered a small fragment from the message of the Mufti of Crimea Musallaf Efendi, which provides brief data of the state of vakuf property of Muslim religious sites for 1785–1786 , prepared by the Qadies (Judges) of 5 kaymakans of the Crimean Khanate: Bakhchisarai, Kezlev, Kefe, Akmesjit and Or-Kapu. The message of Mufti Efendi is presented in Arabic script in the Crimean Tatar language. Part of the message, translated from the Arabic script into Cyrilic alphabet, includes a list of recorded vakuf property belonging at that time to Bakhchisarai: the political and administrative center of the Crimean Khanate. The given information makes it possible to establish the number and names of administrative units of the city–mahalla, the variety and location of the vakuf property, recorded not only within the city limits, but also outside it. The message also contains data on the funds, allocated to the minister of the city`s Muslim religious buildings.


Author(s):  
O. V. Tikhonova

The scope of the term “aljamiado literature” is still open to discussion because it is defined differently by scholars in Russia and beyond. In the ‘strict’ literal meaning, the term “aljamiado literature” covers the literature in Spanish written in Arabic script. Its texts were mostly created by the Moriscos (or crypto-Muslims for Spanish people) after the Reconquista and before their expulsion (1609–1614), i. e. mainly during the 16th century.In a broader sense, “aljamiado literature” is defined as the literature of Spanish Muslims in general, and in this case it is meant to include both Arabic and Latin scripts. And it refers therefore not only to the literature of the Moriscos before their expulsion, but also relates to that written after their expulsion in Latin script, as well as to the texts produced, also in Latin script, by the Spanish Muslims before the Reconquista known in literary culture as Mudéjars. This broader definition covers the period from the mid-15th century until late 17th century.Sure, using the term “aljamiado literature” to denote the texts of both the Mudéjars and the Moriscos, i. e. all the texts of Spanish Muslims that had to live outside Al-Andalus, is absolutely correct, but at the same time this raises doubts about whether we may employ the terms “aljamiado literature” or “aljamiado literature of the Moriscos” for describing all the phenomena mentioned above. In this article, taking into account relevant cultural and historical circumstances which shaped this literary phenomenon and related concepts we have described in detail this contradictory usage of the term “aljamiado literature” and suggested a more adequate definition of its scope.


2021 ◽  
Vol 5 (1) ◽  
pp. 59
Author(s):  
Muhammad Fajri

<p>This paper describes the development of the study of the Quran in Indonesia. Through historical-analytical approach, it shows that since the arrival of Islam in Indonesia, the study of the Quran has always been developing. They were starting from oral translation until the birth of interpretive products with various dynamics in them. The research question is, what are the forms of the dynamics of the study of the Quran in Indonesia. This study shows that the study of the Quran in Indonesia is moving dynamically, especially in terms of language characters and paradigms. The languages and characters used vary, ranging from Arabic and Arabic script to local-national languages and scripts (Indonesian and Latin characters), such as <em>jawi, lontara</em>, and <em>pegon</em>. Furthermore, the paradigm is also dynamic, such as textual and contextual approaches. The textual approach has characteristics dealing with the linguistic area and historical context of the Quran, not touching the context in which the Quranic verse is studied. Then the contextual approach, which is not only a linguistic aspect but also pays attention to the context both when the Quran was revealed and the context in which the Quran lives, to see the universal meaning of the Quran. In Indonesia, contextual approaches have started in the reformative or modern-contemporary era, at the end of the 20th century AD, and have developed until now<em>.</em></p><p><em>Tulisan ini menjelaskan tentang perkembangan kajian </em><em>a</em><em>l</em><em> </em><em>Quran di Indonesia. Melalui pendekatan historis-analitis</em><em> </em><em>dapat diketahui bahwa s</em><em>ejak masuknya Islam ke Indonesia, kajian al Quran selalu mengalami perkembangan. Berawal dari terjemahan secara lisan, hingga lahirnya produk-produk tafsir dengan berbagai dinamika di dalamnya. Pertanyaan yang ingin dijawab dalam penelitian ini adalah terkait apa saja bentuk dinamika kajian al Quran yang terjadi di Indonesia. Hasil penelitian ini menunjukkan bahwa kajian al Quran di Indonesia bergerak dinamis, terutama dalam aspek bahasa-aksara dan paradigma.  Bahasa dan aksara yang dipakai beragam, mulai dari bahasa dan aksara Arab sampai pada bahasa dan aksara lokal-nasional (bahasa Indonesia dan aksara latin), seperti aksara jawi, lontara, dan pegon. Sedangkan paradigmapun juga dinamis, yaitu pendekatan tekstual dan kontekstual.  Pendekatan tekstual memiliki karaktersitik berkutat pada wilayah linguistik dan konteks sejarah al Quran, tidak menyinggung konteks di mana ayat al Quran itu dikaji. Kemudian pendekatan kontekstual yang tidak hanya aspek linguistiknya saja, tetapi juga memerhatikan konteks saat al Quran itu diturunkan maupun konteks dimana al Quran itu hidup  untuk melihat makna universal al Quran. </em><em>Di I</em><em>ndonesia, Pendekataan kontekstual sudah mulai terjadi di era reformatif atau modern-kontemporer</em><em>, </em><em>akhir abad ke-20 M</em><em> dan berkembang sampai sekarang.</em></p>


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