The scribal tractates and the transformation of the Torah scroll

The Byzantine-Islamic Transition in Palestine: An Archaeological Approach

This paper discussed the social phenomena that occurred during the birth of Islam and its influence on the revolution process in developing the Arabic language. The study was a qualitative research with a descriptive design relying on documents and literature of al-Mujtama'at al-Islamiyah as the primary reference source. This paper showed the social events that accompanied the birth of Islam had an impact and influence on the growth and development of the Arabic language. The social events during the early period of Islam were a great momentum for the revelation of the Qur'an, the entry of Islamic teachings into the Arab ignorant society. The establishment of social interaction relations between Arab and Islamic communities became a powerful event in forming the Arabic language. Thus, the early period of the birth of Islam was a time of transformation in standard Arabic. The events and social phenomena that occurred during the early period of Islam also had implications for the growth process of knowledge originating from Islam. The Arab community had made standard Arabic the primary language in delivering Islamic teachings and the development of science. This paper suggested the need for a further study of the development of the Arabic language viewed from the historical aspect.

This volume is the second in a series of final reports presenting the results of the excavations conducted in the Givati Parking Lot, located on the eastern slope of the Tyropoeon Valley in Jerusalem. The site covers an area of c. 0.5 hectares, making it one of the largest excavations in the City of David. This second volume is comprised of three parts, and presents the remains of the Byzantine and Early Islamic periods. The exposure of Byzantine and Early Islamic remains over an extensive area has enabled a reassessment of the nature of the transition between these two periods, and has shed light on numerous aspects of settlement patterns and city planning in both periods, as well as the question of the city’s southern limits in the Early Islamic period. The current Part 3 presents analyses of finds from both the Byzantine and Early Islamic periods.

Archaeological Research on Islamic Pottery from Qal´eh Sang, Old Sirjan (Kerman Province, Iran)

This research aims to analyze the comparative system of government policies in the pre-Islamic period and the early Islamic period. This research is necessary because, in the present time, the commitment of the Muslim community, particularly in government policies, is far from the Islamic values taught by Prophet Muhammad PBUH when implementing the Medina Charter as an ideal state consensus. This research is a literature study conducted using a qualitative method with a descriptive approach. The research data was obtained through literature such as books and journal articles. The data collection technique involved searching and collecting literature related to the research object. The data analysis technique used deductive analysis. This research finds that in the pre-Islamic period, the Arab people already had civilization but experienced a moral crisis. In contrast, during the early Islamic period, when Prophet Muhammad PBUH became the leader of the state and the religious leader, the government policies took progressive steps in terms of social complexity and political capacity

This volume is the second in a series of final reports presenting the results of the excavations conducted in the Givati Parking Lot, located on the eastern slope of the Tyropoeon Valley in Jerusalem. The site covers an area of c. 0.5 hectares, making it one of the largest excavations in the City of David. This second volume is comprised of three parts, and presents the remains of the Byzantine and Early Islamic periods. The exposure of Byzantine and Early Islamic remains over an extensive area has enabled a reassessment of the nature of the transition between these two periods, and has shed light on numerous aspects of settlement patterns and city planning in both periods, as well as the question of the city’s southern limits in the Early Islamic period. The current Part 1 is devoted to the stratigraphy and finds of the Byzantine period.

The aim of this paper is to present a first attempt at a comprehensive classification of squinches related to semi-domes, in Persian kāna pūsh, in Greater Syria, Mesopotamia and Iran between the late Sasanian and early Islamic periods. This feature is a characteristic of the Persian architectural tradition: all the preserved examples are in buildings of considerable importance (most are related to the architecture of the élites) and demonstrate a typological evolution. Furthermore, their origin can also be backdated to between the late Sasanian and early Islamic periods.

This volume is the second in a series of final reports presenting the results of the excavations conducted in the Givati Parking Lot, located on the eastern slope of the Tyropoeon Valley in Jerusalem. The site covers an area of c. 0.5 hectares, making it one of the largest excavations in the City of David. This second volume is comprised of three parts, and presents the remains of the Byzantine and Early Islamic periods. The exposure of Byzantine and Early Islamic remains over an extensive area has enabled a reassessment of the nature of the transition between these two periods, and has shed light on numerous aspects of settlement patterns and city planning in both periods, as well as the question of the city’s southern limits in the Early Islamic period. The current Part 2 is devoted to the stratigraphy and finds of the Early Islamic period.

This article discusses what may be learned about the Yemeni Tihāma in the pre‐Islamic and early Islamic periods from Arabic texts. In practice the texts that are available to us, consisting of a barely differentiated mixture of fact and legend, provide only glimpses of the pre‐Ismalmic history, although there are more substantial references in the early Islamic period. For details of the tribal populations of Tihāma, we have a fairly detailed picture of the situation in the 3rd/9th century in the works of al‐Hamdānī. Some of this may have been applicable in earlier centuries. Ibn al‐Muǧāwir's Tārīẖ al‐MustabṢir includes a number of intriguing legends, at least one of which may have a foundation in fact.

This chapter focuses on the churches of Umm al-Rasas and the monastic-palace complex of Qasr al-Hallabat in Jordan and discusses architecture and decoration in Palestine and Arabia during the Umayyad and early Abbasid periods. At least fourteen churches were constructed, reconstructed, or renovated between the late sixth and late eighth centuries, as attested by inscriptions in the mosaic pavements of the buildings. The chapter highlights the role played by the Ghassanids as important intermediaries in this process, and this has recently gained attention in scholarship. The sites considered in the chapter attest to an environment of continuity and stability in Palestine and Arabia during the early Islamic period. The renovation and rebuilding that occurred well into the Umayyad period in the Complex of St Stephen at Umm al-Rasas suggest conditions of prosperity and tolerance for the Christian community. Keywords: Arabia; Christian community; Complex of St Stephen; early Islamic period; Ghassanids; Jordan; Palestine; Qasr al-Hallabat; Umm al-Rasas

Since the enactment of Law No. 7 in 1989, religious courts have gained an equal position, in terms of jurisdiction, to other courts in Indonesia, a status that took a considerable time to realize. This article discusses the historical development of religious courts in Indonesia from the early period of Islam in the country to the post-independence period. It particularly highlights internal and external factors which underpin the development of religious courts. Further, this paper examines the develop­ment of religious courts under the auspices of the Supreme Court. In the early period of Islam in Indonesia, there was no explicit dichotomy between Islamic and public courts. Religious courts had sole power in the judiciary. During the colonial period, however, the Dutch and Japanese limited the authority of religious courts. After Indonesian independence, the status and authority of religious courts did not change much until the implementation of the Law in 1989.

This article analyzes selected commentaries of Nur al-Din al-Raniri (d. 1658) to the discourse on religions other than Islam in the Malay world. Such discourse was not common during the early period of Islam in the region. Malay Muslim scholars at that time were focusing more on other discipline of knowledge in Islam. Despite the scarcity of such discourses, it was not totally abandoned. This article employs textual analysis. It analyzes three works by al-Raniri on religious discourses focusing on religions other than Islam namely Tibyan fi Ma’rifat al-Adyan, Asrar al-Insan fi Ma’rifat al-Ruh wa al-Rahman and Bustan al-Salatin. Textual analysis on these texts are made to understand the priority he had at that time in making such discourses. Apart from textual analysis, this article also highlights al-Raniri’s strong connection with the Malay world despite not a Malay himself. Efforts made by al-Raniri in writing on religions other than Islam in his works proved that such discourse did exist during the early period of Islam in the Malay world. In fact, it was a continuation of similar discourse by other Muslim scholars world wide at that time.

Tax has been existed since the early era of Islam; in Medina, the Prophet Muhammad had implemented the taxation system called Jizyah. Kharaj (as a part of Ghanimah) was introduced during the era of caliph Umar bin al-Khattab. This article discussed the taxation system in the early period of Islam. Historical approach was applied in combination of normative Islam in explaining the issue. The result indicated that Jizyah and Kharaj were included to tax in the early era of Islam. Jizyah referred to tax which must be paid by Ahli Dhimmah (non-believers who are citizen of Islamic state), which had been applied based of al-Quran and Sunnah since the era of Prophet’s governance in Medina. Jizyah was also applied by the caliphs after the era of Prophet Muhammad. However, some orientalists considered it as a disgrace for non-believers. On the other hand, Kharaj referred to land tax as a part of Ghanimah. Kharaj was originated of Umar bin al-Khattab’s idea and in the beginning, several people disagreed that it became a source of Baitul Mal. Both of Jizyah and Kharaj were the largest sources of income for Muslim in the early period of Islam. Umar bin al-Khattab who applied Kharaj had meritorious role toward the development of Baitul Mal. Then, his governance became reference upon the implementation of Jizyah and Kharaj as Islamic taxation method.

Since early period of Islam, opinion about hesitant to position of hadits be seen. That is ever occurs at classic period of hadits studies, but stopped with coming Imam Syafi’i. In modern era, the hesitant attitude back occurred by Joseph Schacht, an orientalist. He see a fact about conspiration of specialist of law in Islamic history. With it’s projecting back theory, he investigate un-valid practices by specialist both law and hadits . Normal 0 false false false IN X-NONE X-NONE MicrosoftInternetExplorer4 Since early period of Islam, opinion about hesitant to position of hadits be seen. That is ever occurs at classic period of hadits studies, but stopped with coming Imam Syafi’i. In modern era, the hesitant attitude back occurred by Joseph Schacht, an orientalist. He see a fact about conspiration of specialist of law in Islamic history. With it’s projecting back theory, he investigate un-valid practices by specialist both law and hadits . /* Style Definitions */ table.MsoNormalTable {mso-style-name:Table Normal; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:Calibri,sans-serif; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:Times New Roman; mso-bidi-theme-font:minor-bidi;}

This article deals only with the early period of Islam, its first two centuries; it was then that most characteristic Muslim patterns and institutions developed. Therefore, the fact that numerous fought for the early Muslims should be remembered when assessing the general status of in Muslim societies. The following references are all I located; none found have been omitted. Also, while the notes refer only to twenty-five Arabic sources, this information has been culled from a literature five times as large. Terminology presents some problems, for terms of color applied to persons in the early period of Islam are unclear in the Arabic sources.1 Specifically, the adjective black (aswad) applies both to Africans and to swarthy Caucasians.2 This means that a black individual need not be of African descent; however, I shall assume that any body of blacks refers to Africans, since it is unlikely that a group of swarthy Caucasians would band together. Thus, while 'Ubaba b. as-Samit is quite clearly an Arabian, the thousand he commands must be African.3 This article maintains the terminology of the Arabic sources, referring either to (aswad, pl.