Arab Tribes Research Articles

ARABIC POETRY IN TIMBUKTU DURING THE 19th AND 20th CENTURIES: A MODEL STUDY

The written Arabic literary tradition of the Malian desert in West Africa remains largely unknown to the region's inhabitants and the wider Arab and Islamic world. Despite its distance from the traditional centers of Arabic poetry in the Arabian Peninsula, this literature deserves far more attention than it has received. Unfortunately, it has not been given the scholarly consideration it deserves in the research and studies conducted on this country, which could reveal its unique characteristics as a form of Malian African literature written in Arabic and its undeniable value regarding its scientific, cultural, and historical significance. The people inhabiting the Malian desert, including the Soninke, the Berbers, and particularly the Tuareg tribes, developed an Arabic sensibility and literary flair, leading them to compose works in various genres, including religious, linguistic, and literary texts, all at a high level. They also served as living models for others when writing poetry in classical Arabic. The literary renaissance in the northern Malian region emerged in the first half of the 19th century, spearheaded by poets from prominent Arab tribes such as the Tuareg, the Ansar, and the Kunta, as well as their disciples and the 20th century witnessed the rise of numerous poets who excelled in various literary fields. Tuareg poets have written on different subjects, including love, praise, elegy, description, satire, supplication, and prayer. Their poems incorporate many rhetorical and stylistic devices and are characterized by their beauty and sweetness of style.

The Status of Gaza in the Persian Period: Imperial Dynamics, Local Agency, and Long-Distance Trade

Abstract Although Gaza was among the largest and most important cities of the southern Levant, it has played a relatively minor role in recent reassessments of the reoccupation of the Palestinian coast and its administration in the Persian period. The widely-held scholarly view that Gaza fell outside of direct Achaemenid control, in a coastal zone conceded to a confederation of Arabian tribes ruled by the king of Qedar, is a primary factor in according it a separate status from the other cities of Philistia. This article argues that the sources do not support the notion that Gaza and its environs belonged to an Arabian district. Rather, Gaza, like the other coastal cities of Philistia, seems to have been redeveloped in the late sixth century BCE by Phoenician agents, likely from Tyre. While Gaza held a distinct position as the main outlet of Arabian and Egyptian trade, it was culturally and economically oriented around the wider Phoenician maritime network and integrated into a dense network of Achaemenid military and administrative infrastructure in the region. In the early fourth century BCE, however, the loss of Egypt and the eclipse of the Qedarites fundamentally transformed the nature of Achaemenid authority in the region. Gaza may have been lost during much or all of this period, and the Achaemenid response is visible across this border region. Nevertheless, Gaza retained its central commercial position across these disturbances.

How does Dussel Help to Understand How Pre-Islamic Arab Tribes See “The Other”

This paper is to examine the concept of “the other” in the pre-Islamic Arab tribes. To examine this concept, the paper focuses on “the same” as a concept that should be determined according to Dussel’s philosophy. Pre-Islamic Arab tribes had different cultures, but the concepts of “the same” and “the other” were not different and popular. The society at that time had several strata, freemen, slaves, released people, and dethroned people. “The same” has only one class, namely, freemen. The other classes are “the other.” “The other” does not have a choice to be “the other.” And their chance to be “the same” is not huge. The way to transform a self from “the other” into “ the same” is difficult and dangerous. “The same” is an ideology, not a person. If “the same” person acts against the ideology, he will find himself “the other.”

Processes of Cohesion and Fragmentation among Arab Tribes During the Syrian Civil War

ABSTRACT With the rise of ISIS in eastern Syria after 2014, there was a discussion among Western powers about the possibility of arming Arab tribes to lead the fight against ISIS on the ground. This paper challenges the assumption that tribes are cohesive units and argues that internal differences and contested leadership run counter to the image of tribes as unified groups. While tribes are fragmented, one can, however, observe some examples that testify to the existence of tribal solidarity during the course of the Syrian civil war. Overall, this paper attempts to answer the following questions: What caused fragmentation among members of the Syrian tribes during the Syrian Civil War? What inspired cohesion in other instances? It argues that multiple factors, such as violence, patronage networks with internal and external authorities, and competition among leaders to represent the group internally and externally, can have a fundamental effect on the processes of cohesion and fragmentation.

In Nehemiah's Footsteps? Uzziah at the Service of the Chronicler's Ideology

Uzziah ruled in Judah for many years, yet the description of his rule in the book of Kings is laconic. The book of Chronicles, on the other hand, provides an extensive description of his reign that stems from authorial ideology, theology, and processes of identity formation. The book of Ezra-Nehemiah describes a series of confrontations from four directions, with Uzziah’s battles with the Philistines, the Arab tribes, and the Ammonites being three of these fronts. The Chronicler, writing several decades after Ezra-Nehemiah, was aware of the Ezra-Nehemiah text or its narrative, and developed the figure of Uzziah as a great king, thus serving his own national, economic, ethnic, and religious goals.

“The Arabs who Witnessed the Conquest Were Lost in the Passage of Time”: Al‑Maqrīzī’s History of the Rural Tribesmen of Egypt

In al‑Bayān wa‑l‑iʿrāb ʿan mā fī arḍ Miṣr min al‑aʿrāb, or “The Book of Clear Arabic Expression regarding the Arab Tribes of Egypt”, a work that currently enjoys wide circulation, al‑Maqrīzī (d. 1442) listed the Arab and Berber tribes found in the late medieval Egyptian countryside according to their geographic locations. This paper sets out to explain al‑Maqrīzī’s aims in compiling the Bayān, considering the social and political context of the Egyptian countryside during the Mamluk period. I argue that al‑Maqrīzī was probably writing with a royal patron in mind, and that he sought to downplay the prestige of the Arab and Berber tribes of his own time while highlighting the failure of their past rebellions against the authority of the Mamluk sultans.

Sejarah Dan Dampak Perang Tabuk: Analisis Mendalam Terhadap Konflik Perbatasan Dalam Perspektif Sejarah Dan Kemanusiaan

The purpose of this research is to find out the History and Impact of the Tabuk War: An In-depth Analysis of the Border Conflict in Historical and Humanitarian Perspective. The Battle of Tabuk marked a monumental event in Islamic history in 630 AD. The research approach in this Literature Review study is one type of qualitative research method in which research is conducted in libraries through the collection of books, documents, archives, and other types. This war had a significant impact in Islamic history, both in terms of politics and military. The impacts include strengthening the position of Islam in Arabia, increasing the autonomy of Arab tribes, and asserting Islamic rule over the surrounding territories. In humanitarian terms, the war also demonstrated the importance of diplomacy in resolving conflicts, and provided lessons on the importance of peace and justice in relations between nations.

In the nature and function of language اnd the approach of the old Arab in their treatments for it

Arabic is the language of a nation of this land, it is the language of the Arabs, it performs the functions of the language of its nation from its inception, and became the language of the worlds of faith and belief, and it was tasked with performing the best Islamic performance of faith and sharia. For this reason, at the dawn of linguistic legislation and legalization, the ancient linguists began to collect and sift Arabic, to obtain the clearest and most elegant languages, and required two conditions for linguistic eloquence: deep perfusion and proximity to the Quraysh tribe, to avoid any word that smelled of the clump and the intruder. They accepted the languages of Quraysh, Qais, Tamim and Assad, Hatheel, some Kanana and some Ta’is, and left the languages of eighteen tribes and destinations with flimsy arguments: such as their proximity to the Romans, Persians, India, Nabataeans, etc., and they are Lakhm, Khuzam, Qathae, Ghassan, Ayad and Taghlub, Al-Namir, Bakir, Abdul Qais, Azd Omman, The People of Yemen, Bani Hanifa, Residents of Yamama, Thqif, Taif residents, and the capital of Hijaz. By leaving the languages of these authentic Arab tribes, they did not realize, forget, or been forget, that there are dozens and dozens of non-Arabic words in the Qur’an, and scholars have written books such as Al-Suyuti, The Jawaliqi and others. Quraysh’s language even contains dozens of non-Arabic words. This research, therefore, includes that a new reading must be, and that new legalization of Arabic must be built, including all Arab languages, to fill that linguistic void that has occurred, and the Arab and Arab nation does not lose itself, from its rich linguistic stock throughout time and the place.

Clinico-epidemiological pattern of pityriasis versicolor in Sudanese patients at Khartoum dermatology and venerology hospital, Khartoum State, Sudan, 2012-2013

Background: Pityriasis versicolor is a fungal skin disease, chronic and superficial in the course, characterized by skin pigmentary changes that psychologically impact the patient's quality of life. This paper intended to determine the clinico-epidemiological pattern of the Pityriasis versicolor in patients who attended the outpatient clinic of Khartoum dermatology teaching hospital (KDTH) from June 2012 to February 2013. Method: This descriptive, analytical, cross-sectional hospital-based study used a quantitative method. A total convenient sample technique enrolled 110 patients during the study period. Results: The 30.9% of the participants were between 11 and 20 years old, 67.3% were males, and 37.1% were of low socioeconomic status, 47.2% had a family history of the disease, 68.1% had first-degree relatives, 56.4% and 60% had a history of a similar condition in the summer, respectively. 57.3% were originally from a pure Arab tribe, compared to 0.9% from purely African tribes. There were significant associations between being male with a positive family history, the onset of the disease, color of the lesions, and having disease (p=0.02, 0.05, 0.04, respectively). Also, between the age with a history of similar condition and the associated symptoms (p=0.00 and 0.03 respectively). Conclusions: Most participants were young males who had the disease in the summer with a high recurrence rate. There were multiple significant associations between gender and age with some clinical and epidemiological patterns. Determining any genetic association with pityriasis versicolor, improving counselling, and raising awareness to understand age the predisposing factors were recommended in this paper.

Divorce Proceedings in Muslim Family Law of the Early Middle Ages: Theoretical, Historical and Legal Aspects

This article will consider the procedure for giving a divorce in Muslim family law, the types of divorces, the author’s classification of divorces by type and category. A comparative legal analysis of divorce in Muslim family law and family law of other legal systems is given, such as pre-Islamic family law of the Arab tribes of the Arabian Peninsula, Jewish family law, canon law. The problem of husbands’ freedom of divorce in Muslim family law of the early Middle Ages will also be considered. The article will also pay attention to approaches to the procedure for determining the place of residence of children after a divorce and material and financial guarantees for women in the divorce process. In addition, the article shows the divorce prevention mechanism, which is expressed in the presence of an arbitration court.

One of the Connotations of Identity (National Consciousness) Among Arabs Before Islam - A Historical and Civilized Study

Identity is an important aspect for all nations and peoples because it represents the features and characteristics that bind members of society to each other and their relations with other nations. Therefore, it serves as a symbol of the depth of historical and cultural heritage of each nation. From this standpoint, this study was about one of the indications of identity and the sense of patriotism among the Arabs before Islam. As the scene for the recording of Arab history shows, the relations of the Arabs among themselves are summarized in the days of the Arabs, which are the wars that took place between the Arab tribes because of differences between them or at the instigation of neighboring nations. Therefore, the study will focus on one of the topics that clarify that the Arabs before Islam had an identity by analyzing historical incidents and highlighting the civilizational values and common features that formed the Arabs. Belonging above tribal affiliation is represented in the "sense of patriotism" against the dangers that threaten the Arabs from others, forgetting their internal differences, as they did not accept to be subordinate to other nations. The study aims to explain some historical incidents with a new view, in which Arab history before Islam emerges differently from the previous codification, which did not focus on the cultural aspects and moral values enjoyed by the Arabs and urged by Islam after the mission. The study came out with many results, which show that the Arabs had an affiliation to the tribe, which is like a political entity in the custom of that time, and belonging to alliances, neighborliness, and loyalty when it comes to the fate of the Arab nation is greater than tribal affiliation represented in the sense of patriotism. This includes their acceptance of Mecca as a home for all Arabs, and in preparation for this blessed country, to receive the most important historical event, which is the birth and mission of the Holy Prophet, may God bless him and grant him peace.

A comparative analysis of two cases of language death and maintenance in post-Islam Egypt and Great Khorāsān: reasons and motives

Abstract This paper compares two areas of Egypt and Khorāsān in post-Islamic era regarding the loss and maintenance of their mother tongues. While in Egypt, Coptic was gradually removed from both formal and colloquial usages, in Khorāsān, Persian (Farsi or Parsi Dari), though was out of official and governmental services for more than two centuries, was able to finally maintain its status. The most important reason found behind this difference can be attributed to the independence seeking movements in Khorāsān (e.g. Sho’ūbieh), leading to the establishment of the first post-Islamic independent Iranian governments who supported the revival of Iranian culture and the maintenance of Persian language. Secondly, the migration of Arab tribes and the Arabization of the conquered societies were more successful in Egypt compared to Eastern Iran, which changed the demographic composition of Egypt. Moreover, the role of Persian-speaking epic poets, the social class of dihgāns in Iranian society and the fact that Coptic was not as old a language as Persian are other important reasons. It is argued that language maintenance can happen better in cases where top–down governmental and institutional support exists.

Patterns of Intertribal Violence in Late Antique Arabia (III-VII Century AD)

In Late Antiquity Arabia, under the Byzantine and Sassanid states, there are many decentralized nomadic or sedentary tribal political structures in addition to centralized organizations. There are constant conflicts and wars between the tribes. There are many reasons for their wars such as booty, blood feud, revenge, and border violations. All these reasons and the relative multiplicity of wars show that inter-tribal wars are a form of life in the pre-Islamic period. Through wars, fraternal tribes that are separated from each other for any reason can come together and form a strong unity against the threat of a state. The literature that deals with these wars is called ayyâm al-Arab. This literature, which began to be written down in the 8th century AD, includes intertribal wars, raids, plundering and mass murder with the motive of looting; it also includes relations between Arab tribes, power struggles, feelings of nervousness, strategies of conflict and war, daily life and the law of war. Our research focuses on raids as a war strategy among pre-Islamic Arabs, looting, plundering and mass murder with the motive of gaining booty, with the method of document analysis based on a qualitative paradigm, and it aims to analyse the socio-economic alliance practices produced by war and conflict among Arab tribes through the dynamics. According to the data obtained, it is understood that the reasons such as the inadequacy of resources in the region, the deprivation of central authority, the motive of obtaining booty cause conflicts and alliances.

Sejarah Pertumbuhan Dan Perkembangan Pendidikan Pada Masa Dinasti Umayyah


 
 
 
 
 
 
 This study aims to determine the history of the growth and development of education during the Umyyah Dynasty as the first dynasty as a century of expansion drifting with issues concerning conquest, consolidation and as a multinational and multicultural empire conscious of its needs. Consciously pay great attention to educational issues. So in turn this Umayyah Dynasty is able to grow the various scientific sciences that are now felt useful, especially for the European world that is able to dig and develop it. Education during the reign of the Umayyahs was more developed than in the days of Khulafur Rashidin. The most prominent development of education is on the institutional and science aspects taught. In the institutional aspects have emerged and evolved new educational institutions,And the decline and destruction of the Umayyah Dynasty was caused by many factors, its dignity was: the seizure of power between the royal family, the conflict with Shi'a and Khawarij opposition, ethnic opposition of the North Arab tribes and the South Arab tribes, the incompetence of the caliphs in leading the government and their luxurious living tendencies, the overthrow of the Bani Abbas fully supported by the Bani Hashim.
 
 
 

Rural Administration, Tax-Farming, and the mutadarriks in Egypt from the Late 14th to the Early 16th Centuries

Abstract This paper focuses on the category of Egyptian provincial officials called mutadarrik who emerged in the late 14th century, to understand the relationship between the government and rural areas, and the state of rural society in late medieval Egypt. After the mid-14th century, the iqṭāʿ land system underwent a major transformation. Amidst repeated plagues, declining agricultural production, rampant political instability, and the rise of Arab tribes in the provinces, the financial and local administrations of the Mamluk Sultanate underwent a substantial process of restructuring. This paper shows that the emergence of the mutadarrik was closely related to these changes in the administration as well as in rural society.

Periodesasi dan Perkembangan Dinasti Umayyah

This study describes the Development of Islam in the Umayyad Period. The focus of this research is to find out the history of the establishment of the Umayyads, Islamic civilization during the Umayyad period, and the reasons for its decline and the fall of the Umayyads. The result is the Umayyad dynasty is taken from the name Umayyah Ibn 'Abdi Shams Ibn 'Abdi Manaf, this dynasty was actually initiated since the leadership of caliph Uthman bin Affan but only later successfully declared and gained recognition of sovereignty by all the people after the caliph Ali was killed and Hasan ibn Ali who was appointed by the people the Muslims in Iraq handed over their power to Muawiyah after doing so negotiations and agreements. The unity of the Muslim ummah in one leadership at that time was called the jama'ah year ('Am al Jama'ah) 41 H (661 M). And the decline and destruction of the Umayyad dynasty was caused by many factors, among them are: power struggles between royal families, prolonged conflict with the Shia and Khawarij opposition groups, ethnic conflict between North Arab tribes and South Arab tribes, the incompetence of the caliphs in leading the government and the tendencies of those who live luxury, overthrow by the Bani Abbas fully supported by the Bani Hashim, the Shia, and the Mawali group.

Koya Christians and their situation during the 1963 Haras Qawmi attack

The Christian of Koya and Harmota are considered as one of the most important and main components of Koya city, through out history there was a strong relationship between Muslims and Christians of Koya and Harmota and there was the least problems and conflicts emerged between them. They saw each other from the eye of respect and brotherhood in a way that the religious intolerance has no effect on their relationship. They were always inseparable part of Koya's people. As a consequence, in almost all of the political events like wise the Muslims they shared in achievements and losses. Proceeding the Coup events of February 8th 1963, the Bahsists came to power, a militia force labeled as Haras Qawmi has been made out of som Arab tribes. On June 1,1963 Haras Qawmi attacked Koya and surroundings and left a lot of material and human life losses to the city. Christians of Koya were not deprived from those attacks and lootings. The village of Harmota and Christians have undergone those attacks and its people were displeased and some of them have been killed. Despite of these, all their animals and precious instruments were stolen and conqured. This research composes of an introduction and two parts. The first part is about a brief history of Christians of Koya and Harmota. The second part deals with the Christians of Koya and Harmota during the attacks of the Haras Qawmi in 1963.

The history of regional relations of the peoples of Jibal Nuba in the 16th–20th centuries

The article is devoted to regional relations of the tribal groups of the Jibal Nuba region of the South Kordofan province in Sudan. The Islamization of these tribes, which lasted for a period of more than a century, seriously changed the traditional way of life, contributed to demographic transformations, and contributed to the integration of local residents into Sudanese society. At the same time, one can observe deformations in the political course of local leaders who are trying to achieve a weakening of ties with the center and oppose initiatives aimed at a compromise and a peaceful solution to all regional problems. It is traced from the complex and controversial history of relationships during both the pre-colonial period and the period of the Anglo-Egyptian condominium after 1898. Particular attention in the material provided is given to the contacts of the Jibal Nuba tribes with neighboring Arab tribes. They are ready for positive interaction at the clan and tribal level. The article also examines the history of relations between the Nuba and the state formations that arose after the consolidation of Islam as a state doctrine in the Sultanate of the Funj with its center in Sennar in the 16 th century. Along with this, there were active contacts with other Muslim states, primarily with the sultanate in Darfur and small state formations in Kordofan.

Imam Al-Kisa'i's Qira’at Contribution for Qur'anic Interpretation

The differences in qira'at al-Qur'an have become a primary object of debate if not understood thoroughly and wisely. This is because these differences have been present since the Prophet Muhammad lived. Sourced from the Prophet Muhammad then narrated by the companions to the tabi'in, and continued to the Muslims from generation to generation. The inevitable difference does not symbolize the inconsistency of the Qur'anic verse, but on the contrary, is the elasticity of the Qur'anic text in response to differences in the lahjah of the Arab tribes. So that no one is trying to unite the recitation of the Qur'an in one qirā'at. Even these differences are accepted with a tolerant and airy attitude. This was later reviewed by the Imams of qirā'at who highlighted the differences in qirā'atqirā'at. One of them is Imam Al-Kisa'i. Imam Al-Kisa'i was one of the imams of qirā'at sab'ah who came from Kufa. Even though Al-Kisa'i has a mutawatir sanad of knowledge, he did not avoid being selective about his teacher's reading. In his research, the author used qualitative research. The result of his research is that the differences in qira'at brought by Imam Al-Kisa'i all do not have differences in meaning that deviate from the real meaning of the verse. Examples found in several verses of the Qur'an include: QS (2):144, QS (2):208, QS (2):222, QS (3):19, QS (3):161, QS (3):195, QS (5):45, QS (4):19, QS (5):112, QS (6):159, QS (11):46, QS (74):5, QS (6):111, QS (33):33.

KUFAH'S JUDGES IN THE SECOND ABBASID PERIOD ( 232-334/846-945)

Objectives: This study aims to know what the nature of Kufah’s judges, and the authority of appointing them in the second Abbasid period. It also aims to clarify their characteristics, qualifications, specializations, doctrines, ethnic origins, social backgrounds, and their relations with the Caliph and the various administrative bodies. Methodology: In Kufah, 18 judges were counted in a specific period of time, and by tracing their lives in the primary sources, their biographies were studied and the common points between them were explored to reach the results according to the historical research method. The primary material was collected from its original sources, the novels were compared and analyzed, then the positive internal criticism was applied. Then sorting them out, excluding the unreliable ones, subjecting the reliable ones to negative internal criticism, and then formulating the historical material. Results: The results of the study show that the judiciary in the first Abbasid period was an official religious institution, and the choice of who would take over was one of the competences of the Caliph, regardless of the influences he was subject to or the consultations and opinions he might hear when choosing any judge. The results of this study also show the qualities and qualifications of judges. These qualifications may differ from one judge to another, but in their entirety they emphasize good qualities and high qualifications. Their knowledge was not limited to the sciences of the Arabic language and its literature, history and genealogy, but the religious sciences were among the most important sciences that the judges were keen to acquire, so most of them were scholars of Hadith and jurists, who belonged to different schools of thought: six of them were Hanafi judges, two were Shafi’i judges, and two were Maliki. The three Sunni doctrine prevailed in Kufah, and the Hanbali doctrine was absent there. Among the results of this study is the strength and rigor of the judge's exercise of his authority and the breadth and diversity of his competences. In addition to the purely judicial tasks, some of them practiced work of a judicial or non-judicial nature. As for the social backgrounds of the Kufah’s judges, their origins were diverse, dating back to different cities and multiple families. The origins of two of the eighteen judges of Kufah were of Ajami origins, and the rest were descended from different Arab tribes. Conclusion: Like the rest of the cities of the Abbasid Caliphate, the judge of Kufah enjoyed a decent position that enabled him to practice his work under clear sovereignty that contributed to the application of rulings to the people of Kufah away from the interference of the administrative authority in the state