Arabic Literature of Africa, Volume 3b

Serûc’da doğan Aḥmed b. İbrâhîm es-Serûcî (ö. 710/1310), küçük yaşlarda Şam’a oradan da Mısır’a göç etmiş ve burada yaşamını sürdürmüştür. VII/XIII yüzyılın ikinci çeyreği ile VIII/XIV. yüzyılın başları arasında Bahrî Memlükler döneminde yaşamıştır. Bu dönemde ilmî faaliyetler ve ilimle meşgul olanlar her zaman teşvik edilmiş ve âlimler toplumda önemli görevlere getirilmiştir. Bu bağlamda es-Serûcî de dönemin ilim merkezi olan Mısır’daki medreselerde ve camilerde devrin önemli âlimlerinden ders alarak yetişmiş ve burada birçok talebe yetiştirmiştir. Ayrıca kadılık vazifesinden dolayı bir süre dönemin siyaseti içerisinde aktif bir rol oynamıştır. Hususiyetle dinî ilimlerdeki bilgisiyle öne çıkan âlim, bu alanda telif ettiği ve el-Ġâye adını verdiği eserle gerek kendi devrinde gerekse kendinden sonraki asırlarda adından çokça söz ettirmiştir. Hanefi fıkhına dair kaleme alınan el-Hidâye üzerine yazılan bu eser, ilk mufassal Hidâye şerhi olması hasebiyle de önemlidir. Devrin önde gelen âlimlerinden aklî ve naklî ilimleri öğrenen müellif, bu ilimlerin yanı sıra Arap dili ve edebiyatı alanında da derin bilgi sahibidir. Hocalığı ve kadılığı gibi meziyetlerinin yanısıra müellifin Arap edebiyatına olan ilgisinin en güzel örneği de hiç şüphesiz bu alana dair yazmış olduğu ve tespit edilen tek eseri Tuḥfetu’l-Aṣḥâb ve Nuzhetu Ẕevi’l-Elbâb ’dır. Çok sayıda kaynağın toplanılmasıyla telif edilen bu çalışmada ayet, hadis ve şiirlerden getirilen şevâhidlerle birlikte klasik nesir ve nazım geleneğine ait birçok türe yer verilmiştir. Bu eser, Arap dili ve edebiyatının yanı sıra dinî ilimlerle birlikte tarih, edebiyat tarihi, tıp, sosyoloji ve coğrafya gibi muhtelif alanlara dair bilgiler de içermektedir. Bu çalışmada ilk olarak müellifin hayatı ve eserleri hakkında bilgi verilecek akabinde şimdiye kadar bilim dünyasında hakkında hiçbir çalışma yapılmamış olan Tuḥfetu’l-Aṣḥâb ve Nuzhetu Ẕevi’l-Elbâb adlı yazma halindeki eseri müellife aidiyet, yazma eser nüshaları, telif sebebi, muhteva, yararlanılan kaynaklar ve metod gibi açılardan incelenecektir.

This thesis is a research into the growth in Nigeria of Modern Arabic Literature, from the impact of modern secular thought on the medieval Arabic-Islamic literary tradition. In chapter one the spread to Nigeria of Islam and the growth within its cultural context of Arabic literature are discussed in the light of the classical Arabic literary theory. Cultivated as an integral part of Islamic traditional sciences, Arabic literature throughout its development in Nigeria had remained the function of Islamic religion. All the literary men were essentially Muslim jurists (al-fuqaha') writing in a sacred medium. The various aspects of this religious literary tradition, al-taqlid, are described with illustrations in chapter two. In chapter three the process of how modern European literature had given birth in Egypt and Greater Syria to Modern Arabic Literature, and its major currents are described. Thus inspired, Modern Arabic Literature is not Islamic but Arab nationalist oriented with very little to offer the non-Arab Muslims in the name of the Islamic Commonwealth. The non-Arab Muslims have accordingly embarked on developing their own national literature in English, French or a vernacular. This phenomenon, seen in Turkey, Iran and Senegal is also demonstrated in Nigeria by the birth of modern Hausa literature instead of Arabic. This development is discussed in chapter four within the context of the Western cultural impact on Islamic Nigeria. But the study of Arabic and Islamic religion in secular institutions imposed by modern political order has begun to challenge the existing religious literary tradition. Nigeria has now produced some Arabists, including Christians, in whose literary innovations Arabic language and literature is no longer an exclusive function of Islamic culture. Influenced by neo-classical Arab writers, the most outstanding contribution to this new trend is the diwan (anthology) of 'Umar Ibrahim, the literary exposition of which is made in chapter five. In conclusion, the scope of the literary innovations introduced into Nigerian Arabic literature is highlighted with an attempt to determine its prospect.

Al-Ghuluwu fi al-amsal al-arabiy (Postproverbial) is a new trend in modern Arabic studies. It is a way to gain the perceptions of learners of the language into Afro-Arabic and Yoruba cultures in contemporary times. Through the learning of the subject matter, University of Ibadan students of Arabic Language and Literature explore how much common philosophy is shared between postproverbial expressions in Arabic and Yoruba languages. Afro-Arabic postproverbial demonstrates the trends of modernity within the culture. It absorbs and transforms wisdom accumulated over the few years with the experience of students in their various localities. This paper investigates the exposure to postproverbiality in Arabic among the students of Arabic language and literature who are predominantly Yoruba in the University of Ibadan and how the practice of postproverbials transforms their perceptions and values of Yoruba and Afro-Arab cultural concepts. Thus, two questions are raised: to what extent does the use of postproverbials in the Arabic literature course in the University of Ibadan shed light on Yoruba cultural aspects not regularly covered in Arabic Proverbs? How does the use of postproverbials in the Arabic literature course promote a new understanding among the students and make them discover and reassess their values and preferences in the modern time? The theoretical framework of the paper is adopted from A. Raji-Oyelade’s “Postproverbials in Yoruba Culture: A Playful Blasphemy”. The result of this study indicates that students employed their basic knowledge of Arabic language, coupled with their Yoruba cultural background, to re-create a number of postproverbial texts within the context of Arabic culture. It also exhibits their level of consciousness in the modern times.

In his work, some modern Muslim literature shows a relationship between Arabic literature and Islam. This is shown in some of the literary works of Muslim writers who made Islam a Worldview and thought in his writing. Abu Bakar Siradjuddin, for example, who persistently spread Islam in Europe through his Literary Works and received a good response was even followed by several other poets. In contrast to Siradjuddin, Ahmad Al Alawi, an Algerian poet, also spread Islam through his 1955 manuscripts and literary books. This shows that the existence of Arabic and Islamic literature is still sustainable. Although on the other hand, there are new cultures, but this does not change the pattern of Muslim Literature. This article uses a description analysis method to describe the study of the Integration of Arabic and Islamic literature as an object of art and life revealed from the soul with full faith in Islam. So the resulting Texts also hold on to the view of Islamic life. (Islamic Worldview)

Chinese scholars just began to study Arabic literature since Reform and Opening-up of China in 1979, though Arabic language began to be taught in Peking University since 1951. Chinese scholars’ studies on Arabic literature studies at that time were at the edge of studies of world literature. Articles on Arabic literature just issued on Arab World. It was still difficult for professors of Arabic literature to issue their articles at the journals such as Foreign Literature Review, Literature Abroad, Foreign Literature Studies, Foreign Literature and Contemporary Foreign Literature in 1980s. These journals preferred to issue papers on western literature and Russian literature during that period. In recent years, studies on Arabic literature developed rapidly in China. The Chinese intellectuals do not study on ancient Arabic literature only, but study on modern and contemporary Arabic literature also. They published books on Arabic literature such as On Arabian Nights: Mythology and Reality,Singing for Love: A Study on Kuwait Poetess Souad al-Sabah,Sufism in Modern Arabic Literature, Modern Arabic Literature During the Cultural Changes,Arabic Poetry in the Context of Globalization: A Study on Egyptian Poet Farouk Guweidah, and Comparative Study of Chinese and Arabic Literature. They also wrote histories of Arabic literature, for example, History of Arabic Literature, History of Modern Arabic Literature and General History of Arabic Literature are available in Chinese book market in these years. Professor Zhong Jikun won Appreciation Award of Egypt Ministry of Higher Education in 2005, won Sheikh Zayed Book Award’s Cultural Personality of the Year in 2011 and in the same year won King Abdullah bin Abdulaziz International Prize for Translation. These prizes and awards show us that studies on Arabic literature have moved from the edge of China to the center of Arab world.

Arab sciences are blessed with all the blessings of the Qur’an and Ḥadīth in their inception and development, and ancient Qur’anic and modern studies are full of linguistic and literary studies. From this standpoint, there is a correlation between Islamic studies and linguistic studies. So that Arabic linguistic studies got the most from Qur’anic studies and then from the Ḥadīths of the Prophet, ﷺ. There is no doubt in this matter that the prophetic Ḥadīth has a great influence on Arab literature. To study this interaction between Arabic literature and the Ḥadīth of the Prophet ﷺ, the researcher makes use of four books in Arabic literature that Ibn Khaldun mentioned the origins of the art of literature in his famous saying. These are: Adab al-Kitab by Ibn Qutaybah, Kitab al-Kamil al-Mubarrad, Kitab al-Bayan wal-Tabyeen by al-Jahiz, and Kitab al-Nawadir by Abu Ali al-Qali al-Baghdadi.
 The researcher believes that the authors of these four books paid great attention to the Ḥadīth of the Prophet, which make this aspect to be studied separately. Their interest is evident in the fields of morphology, grammar and rhetoric and Arabic history and literature. But they benefited a lot from the Ḥadīth of the Holy Prophet ﷺ as well. They brought and reported the Ḥadīth for various reasons in a variety of styles; Sometimes they reported the Ḥadīth for it’s study, while at another they brought it as a linguistic citation to the other materials in terms of language and meaning and morphological, syntactical and rhetorical clarification. Hence, this study includes methodological points and features of these four books in reporting Ḥadīths.

This article deals with the contribution and approaches of Kemal Pashazade to Arabic Language and Literature. Kemal Pashazade who wrote some of his scholarly works in Arabic and Persian besides his mother tongue Turkish, worked as a muderris and Seyhulislam in Ottoman Empire. Out of over 200 works, more than 50 of them were written in Arabic. Among them there are those concerning with Arabic language. In this respect firstly general aspects and classification of his works on Arabic linguistics, lexicology, morphology, syntax, rhetoric, literary will be examined. After that the determination of his sources used for the preparation of his works and the investigation methods of subjects in his works were studied. Besides these, we tried to show his involvement in Arabic literature and some of his evaluations on the understanding of criticism to some extent.

The use of the term ‘cağã7'ib' literature’ tends to imply the existence of a specific genre in Arabic literature. The aim of this essay is to deconstruct this idea, as a matter not only of producing coherent literary theory, but also of judging medieval literature on its own terms, as free as possible from modern western prejudices and assumptions of epistemological validity. Following a brief description of the way the literary genre 'literature of marvels' is conceived, I will attempt to expose the shortcomings of such a literary classification. In so doing, I will try to grasp the significance of cağã7'ib in medieval Arabic and Persian literature. With the help of one specific example, taken from the exotic marvellous, I will then examine the extent and manner in which Arabic and Persian literature consciously dealt with the fantastic. Finally, I will investigate how the idea of an 'cağã7'ib' genre came into existence.

While in the seventeenth century every effort was being made in the Dutch Republic to study eastern languages, similar initiatives were also being taken in the rest of Europe. As in Leiden, the study of Arabic was a mixture of secular and theological Interests. Under the influence of the Enlightenment and, from the second half of the eighteenth century on, early Romanticism, an educated public showed ever more interest in Arabic and Persian literature. Hendrik Albert Schultens took an active interest in contemporary European literature and his private library contained the latest German, French and English novels. As a moderate and amiable man with manners he was regarded as a Citizen of the Enlightenment, and he was portrayed as such by the artist Wybrand Hendriks, 'kastelein' or curator of the Teylers Museum in Haarlem. Schultens' views on Arabic literature and culture emerge clearly from a couple of lectures.Keywords: Arabic literature; Dutch Republic; early Romanticism; European literature; Persian literature

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.

یکی از معیارهای ارزشیابی و داوری مقالات علمی پژوهی، اهمیت و ضرورت موضوع تحقیق، تنظیم عنوان مناسب برای آن می باشد. صاحب نظران در زمینة بهبود روشهای تحقیق به یافته ها و تجربه های ارزشمندی دست یافته اند که منجر به تعیین معیارهایی برای انتخاب موضوع و تنظیم عنوان مناسب برای آن شده است. این معیارها شامل محدود و محصور بودن موضوع، جدید و مفید بودن آن، و همچنین مختصر و واضح و جذاب بودن عنوان آن می باشد که پایبندی و رعایت آن نیاز به مهارت و تجربه و دقت فراوان دارد. بررسی معیارهای فوق در بیش از هشتاد مقاله علمی پژوهشی چاپ شده در مجلات معتبر زبان و ادبیات عربی نشان می دهد که صرف نظر از تعداد معدودی ، بسیاری از مقالات منتشر شده دارای نواقصی از قبیل وسیع و تکراری بودن موضوع تحقیق، و همچنین طولانی و مبهم بودن عنوان آن می باشند، که خود ناشی از عدم اهتمام یا حتی عدم آگاهی کامل از اصول و مبانی روش تحقیق می باشد. کلیدواژه‌ها: مقالات پژوهشی، انتخاب موضوع، تنظیم عنوان، معیارهای علمی،ادبیات عربی.

Reviewed by: Modern Arabic Literature: A Theoretical Framework by Reuven Snir Anna Ziajka Stanton Modern Arabic Literature: A Theoretical Framework. Reuven Snir. Edinburgh: Edinburgh University Press, 2017. Pp. 416. $113.20 (cloth); $37.72 (paper); $37.72 (eBook). In 2011, the International Journal of Middle East Studies convened a roundtable of scholars to survey the field of Arabic literary studies in the United States. The five brief essays that they produced reflect a sense of having arrived at an inflection point in the field’s history. Post-9/11 enrollment in Arabic-language courses at US institutions of higher education was at a record high (according to data collected by the Modern Language Association, it peaked at around 35,000 students nationwide between 2009 and 2013).1 The nascent Arab Spring movements had lent a youthful revolutionary cachet to the popular image of the Arab world abroad, inspiring a burgeoning interest in Arabic cultural production among American undergraduates and in the public sphere. Academic research on Arabic literature was tracking away from the sociological and philological approaches that had dominated in an earlier era to become increasingly theoretical in its orientations, as befitted its new disciplinary affiliations with departments of comparative literature rather than solely with area studies departments dedicated to the regional study of culture, history, and politics. Yet amid their general optimism about the state of Arabic literary studies in the American academy in the second decade of the twenty-first century, the essays in the IJMES roundtable also register a subtle anxiety: a concern that Arabic literature’s newfound cool would mean the wholesale abandonment of the more staid empirical methods that—with their attention to issues of canon-formation and literary form, their privileging of archival work aimed at situating texts within the material-historical conditions of their production—formerly gave shape and purpose to the field. As one contributor put it: “What exactly is the discipline of Arabic literature? Or what, in concrete terms, is the Arabic literary material we can work on?”2 Reuven Snir’s new book, Modern Arabic Literature: A Theoretical Framework, offers an answer to these questions that is unabashedly—even unfashionably—empirical in its approach. Arguing that Arabic literature can be profitably understood as comprising “one dynamic, autonomous literary system,” Snir’s ambitious goal is to map this system in its entirety, thus making possible “the comprehensive study of the diverse and multifarious texts that make up modern Arabic literature” (2). Such a systematic theory of literature is advantageous insofar as it allows Snir to present a picture that is simultaneously capacious and granular, invested in identifying the macrotrends that have defined the Arabic literary field since the nineteenth century and, in equal measure, in exposing the dialectical play of factors—internal and external, aesthetic and circumstantial—that constantly operate to “defamiliarize” these trends within a process-driven cultural space (3). In one chapter, Snir inventories an extensive corpus of literary texts, written in Modern Standard Arabic as well as various Arabic dialects, in order to propose six interlocking subsystems within which individual works circulate according to their canonical or non-canonical status, their intended audience of either children or adults, and their identity as either original Arabic creations or translations. Another chapter explores “the diachronic intersystemic changes” to Arabic literature that have resulted from the interference of foreign (predominantly European) literary traditions, and from the extraliterary pressures of religion and politics (100). The book’s final substantive chapter examines Arabic poetry, fiction, and drama as discrete genres linked to specific epochs in the field’s history, but also as composite categories whose “interrelationships and interactions” make them inherently resistant to efforts at temporal and typological classification (175). [End Page 681] In its avowedly egalitarian view of what constitutes Arabic literature, Snir’s book joins the company of Muhsin al-Musawi’s The Medieval Islamic Republic of Letters (2015) and The Cambridge History of Arabic Literature’s volume on postclassical literature (2008) as the latest recent work of scholarship in English to challenge the foundational structures of Arabic literary studies in both the Western academy and the Arab world. A standard history of Arabic literature’s evolution after the rise...

This paper titled “The influence of Arabic literature and jurisprudence in a contemporary period” shall focus on Arabic literature and his influence, Arabic literature has been categorized into two categories, prose and poetry. On the other hand it has been categorized into different categories; we have Arabic literature in pre-Islamic era, with promise poets like Imru-kais, Antara bn shidad, Zuhair bn Abi Salm and Labied etc. Arabic literature in Islamic period with prominent poets like Khansa, Hassan Bn Thabiti. The aims and objectives of this article is to create an awareness to the society about the significance of Arabic literature and jurisprudence, to encourage students to put more efforts in them to know about Arabic literature and jurisprudence in the area of their studies and to create an awareness to the community about the relevance of Arabic literature and jurisprudence in contemporary period The problem of this paper is that many people or students are running away from Arabic literature and Jurisprudence, people don’t want to read Arabic literature because of poetry, Jurist also help us to understand Islamic law which enables us to understand about Shariah-law. Finding people are not ready to practice Shariah law in Nigeria suggestions and recommendations is that Nigerian government should try and enact Shariah law so that Muslims should be able to practice their Shariah law accordingly. Finally, the researcher used an analytical methodology.

19 stimulating new essays look at the Anglo-Arab novel from 1911 to the present dayGBS_insertPreviewButtonPopup(['ISBN:9780748685530','ISBN:9780748685554','ISBN:9780748685578']);Opening up the field of diasporic Anglo-Arab literature to critical debate, this reference companion spans from the first Arab novel in 1911 right up to the present day, focusing on the resurgence of the Anglo-Arabic novel in the last 20 years. The combination of classroom-friendly essays, to guide students through the set novels on Anglo-Arab literature courses, and sophisticated critical analyses of the major Anglo-Arab novelists for advanced scholars make this the ultimate, one-stop resource. The novel is a largely imported European genre, coming relatively late to the history of Arab letters. So it is not surprising that the first Arab novel - Ameen Rihani's The Book of Khalid, 1911 - was written in English. Subsequent years saw the flourishing of, first, Arabic novels, then the Francophone Arab novel. In the last two decades, the Anglophone Arab novel has experienced a second coming: the focus of this collection.Key FeaturesGuides students through the novels they are required to read on Anglo Arab literature coursesLooks at authors including Ameen Rihani, Ahdaf Soueif, Waguih Ghali, Etel Adnan, Diana Abu-Jaber, Jamal Mahjoub, Rawi Hage, Loubna Haikal, Jad El Hage, Mohja Kahf, Samia Serageldin, Rabih Alameddine, Mona Simpson, and Leila Aboulela, Laila Lalami, Hisham Matar and Fadia FaqirTopics include pedagogy and the literary marketplace

<p>This study aims to give an overview, review and actualize referral sources in the literary criticism of classical Arabic along with the figures from the source of the referral, which is expected to help and enrich the knowledge and insight for learners criticism in Arabic literature. The method used is descriptive qualitative and the study of literature. Through this method the data and studies taken from various sources of literature are then described and presented in the form of words based on the focus of the book which became the main reference. From the discussion, it could be concluded that the scientific and the development of criticism in Arabic Literature in the classical, more precisely between the eighth century to the twelfth century, is the golden period of development in the scientific criticism in Arabic literature. Moreover, the four centuries was also born to a wide variety of artwork and writing a review or even find a theory and new things related to literary criticism. There are at least four books is the source of the referral (mashdar) literary criticism of classical Arabic that can be actualized and utilized as well as made the object of research to the development of scientific criticism in Arabic literature at the present time. The fourth book is Thabaqāt Fuchūlus-Syu'arā’, al-muwāzanah, al-badi’, and dalā'ilul i'jāz. The fourth book, and its author, is also a testament to the greatness of the development of criticism in Arabic literature in the classic, and has represented a wide range of novelty born of the development of scientific criticism in Arabic literature.</p>