pre-Islamic Period Research Articles

The beginning of prophethood and the stages of Islamic call during the Meccan period in (Kitab Al-Umm) by Al-Shafi'i

The history of the prophet's life (peace be upon him) begins with the revelation. Furthermore, historians give importance to the pre-Islamic period, meaning the conditions of people before the Islamic religion. Additionally, Muhammad's choice (peace be upon him) for prophecy. This invitation is divided into two phases in Mecca: the secret invitation phase lasted for three years in the first year of the prophecy, 610 AD. And the stage of declaration of the invitation is also divided into two stages: the stage of the prophet's invitation (peace be upon him) to his close relatives, and the stage of invitation to people in general and the people of Mecca in particular. This stage ended with the migration of Muslims to Medina in the thirteenth year of the prophecy. Imam Al-Shafi'i, may God have mercy on him, in his book Al-Umm, which is the primary focus of this research, conveys to us all this information in the various parts of his book, utilizing verses of the noble Quran and the Hadiths of the Prophet as evidence for his opinions on every topic he posed.

Peran Gender Dalam Masyarakat Arab Pra-Islam

The term gender has been heard by many people, but there are nevertheless many people who do not really understand the term correctly. Gender Equality is one of the problems that is generally often discussed by people to accompany the development of contemporary thinking, both inside the pre-Islamic period and in the period after the arrival of Islam. This paper discusses how gender roles were in the pre-Islamic period which at that time was still very thick with patriarchal culture. And the technique used in this study is within the shape of a literature study, namely by using data sources through literature data such as journals, articles, and internet sites without having to conduct interviews and observations to the field. The result of this paper is that inside the pre-Islamic times of arab society the women were in a time of disgrace and were so demeaned that they became a symbol of the scum and filth of society in that era, but everything changed When the Messenger of Rasulullah SAW came to bring islam to this world, and in those days it positioned women in a noble place. Which means that among men and women there's no distinction when in social life.

Concept of Ar Joza Throughout All Era in Arabic Literature

Islam guides it's followers in all aspects of life. Poetry is part of literature in all languages specially in Arabic. Islam turned the poetry into effective and positive element of society. Urjuza is ancient type of Arabic poetry in the battle fields since early times. In Islamic history many companions used Urjuza for inspiring Muslims to jihad and propagating the message of Islam, like Abdullah bin ruwaha, Abu Dujana Abdullah bin Khaddad and may other. This research demonstrates the impact of Urjuza in pre Islamic period and throw light on contribution of Muslim poets writers and scholars in this field.

Southern Arabia in Pre-Islamic Poetry

The study took upon itself the task of correcting the historical information that spoke about the Arabian Peninsula, and about the life of the pre-Islamic people in it, relying on the field study of the place, and the mental analysis of the antiquities, benefiting from the pre-Islamic poetry, and took from the ancient sources what agreed with its conditions, and approached objectivity in the transmission of pre-Islamic poetry, And his criticism, and the study benefited from environmental data, geographical features, and poetic narrations in order to clarify what it intended to clarify from the facts related to that life and that place. The study showed the reasons for the turmoil of the ancient authors regarding the pre-Islamic period regarding the issues of determining the places settled by the pre-Islamic tribes, and where the poets lived. On the hunt, mixed with travel. The study proved that the pre-Islamic people were concentrated in non-desert regions that were sufficient for their living, as these livable regions cover an area larger than the area of Egypt, Syria, Jordan, Lebanon, Palestine, and Tunisia combined, and the study focused on the south of the island, which occupies a large area

The Development of the Hijazi Orthography

Abstract This paper examines the main orthographic innovations of the early Islamic orthography in comparison to the Nabataean orthography and traces through new epigraphic evidence when and where these innovations came to be used. It is shown that a number of them clearly develop already in the pre-Islamic period. Besides this, the paper looks at the complexities of Arabic orthography and morphophonological spelling as it is reflected in the Quranic orthography as well as pre-Islamic inscriptions and argues that the early Islamic orthography represents the continuation of a developed Hijazi scribal tradition.

زمانۂ قبل از اسلام سے تیسری صدی ہجری تک کے عرب مغنّی اور مغنّیات کا احوال : ’ کتاب الاغانی‘ و ’طاؤس و ربابٗ کا مطالعہ

Author of "Kitāb-Al-Aghānī" (Book of Songs), Abu-Al-Faraj Al-Isfahānī was a famous Arab author and poet. He wrote other important books also but "Kitāb-Al-Aghānī" proved a mile stone in his life works. It consisted upon the long tale of pre-Islamic period till 3rd century hijra's musicians, composers, singers and poets. This book presents the true picture of that time's Arab Society and Culture. Prof. Noor-ul-Hassan Khan,s "Tāwos-o-Rubāb" is a single example of such type of books in Urdu literature. In this book most of the references are drawn from " Kitāb-Al-Aghānī ". We can find in Urdu literature a true picture of pre-Islamic period to 3rd century hijra's cultural and moral values through this book. This article is an attempt to show the interaction between the books mentioned above.

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.

Vozniknovenie i rasprostranenie islama na Vostoke

The study of archival documents and historical materials led to the study of the initial stage of the emergence of Islam in the Middle East and its further spread at the beginning of the VII century. The article analyzes the economic, social and ethnic characteristics of the region, its state in the pre-Islamic period and in the early years of the Caliphate.

THE INTEREST OF THE SİN SACRIFICE, WHICH WAS SACRIFICED FOR DEAD PEOPLE IN ANATOLIA, WITH THE OLD TURK BELIEF

In different regions of Anatolia, in both Sunni and Alevi Turk communities, an animal is sacrificed under the name of sin sacrifice, on the day of death and in different periods after death. The subject of this article is the origin of the sin sacrifice, which is slaughtered for the deceased in some regions of Anatolia today. The thesis of the study argues that the origin of the sin sacrifice slaughtered for the deceased by Muslim Turk communities in Anatolia is related to the belief in the spirit and death in pre-Islamic Turks. The common practice of this sacrifice, which has no place in the Islamic religion, despite sectarian differences, indicates that it is related to pre-Islamic beliefs. Based on this finding, the study applied the method of induction, that is, the method of going back to cultural origins. While taking this method as a basis, the cultural connection between the soul, death, grave, tombstone and sacrifice was taken into consideration. According to the interpretation made on the basis of etymological information, the word sin may be related to the spirits believed to be present in human beings - namely sün-süne, sür. Based on the deductions, the origin of this sacrifice is based on the ancestor cult in old Turks. According to this cult, the spirit of the deceased continues its relationship with this world for a certain period of time. Therefore, the sacrifices made during yog and commemoration ceremonies when death occurs are linked to this conception of the spirit and death. As a result, the tradition of offering sacrifices to the souls of the deceased, which was already present among the Turks in the pre-Islamic period, continued its existence by gaining Islamic motifs after the change of religion. Keywords: History, Sin Sacrifice, Anatolia, Sunni and Alevi Turks, Old Turk Belief, Spirit and Death, Sin Stone.

Pre-Islamic Arabic Ḳasida 's Form and Function

The Arabic Ḳasida is a very conventional piece of verse, with one rhyme, whatever its length, and in a uniform metre. Consequently, the charm and originality of certain of the themes employed cannot prevent boredom and monotony from reigning over these never-ending poems. These formal constraints were moreover resented by the poets themselves; they are without doubt the cause of the fragmentary character of many of the pieces, which took a particularly long time to compose. Tradition reports numerous examples of poets paralysed by the tyranny of the form. Ḳasida is a form of Arabic verse that was formed even in the pre-Islamic period and existed even until the 19th century. It went through several stages of formation, both in the pre-Islamic and early Islamic periods, this is what contributed to such a long history of its existence, because along with the form, it acquired the great function that led to the great role of poetry in the history and culture of the Arab world. The poem was an echo of the society of that time, both in the ruling and lower circles. In other words, it can be seen that the form of the poem created in the pre-Islamic period had a very large place in all of this, therefore, we can confidently say that the Ḳasida was not only in the Middle Ages one of the main drivers and carriers of the cultural layer of the Caliphate, but also in the pre-Islamic period itself. It held an important place when the social background was much different than after the spread of Islam. Moreover, since the poems would be in that context and accurately describe the events taking place there, then it is natural that the poet as the orator of the tribe had a great influence in his tribe, and if a good poem was written, it would become popular outside the tribe as well. Arabic qaṣīda means "intention" and the genre found use as a petition to a patron. A qaṣīda has a single presiding subject, logically developed and concluded. Often it is a panegyric, written in praise of a king or a nobleman, a genre known as madīḥ, meaning "praise". In his ninth-century "Book of Poetry and Poets" (Kitab al-shi'r wa-al-shu'ara') the Arabian writer Ibn Qutaybah describes the (Arabic) qasida as being constituted of three parts.

Jurisprudence Rulings Deduced from the Hadith of (Al-Nawa’) and its Contemporary Applications


 
 
 
 ABSTRACT
 
 This research deals with the jurisprudential statement of the hadith Qudsi, the hadith of the Prophet, which is the saying of the polytheists at the time of the pre-Islamic period, our rain: (Ban such-and-such ... and such ...). This research came to separate the jurisprudential rulings related to this hadith, and it appears that the influence of the planets, celestial bodies and stars is one of the pre-Islamic customs that Islam came to contradict and fight it, for there is no influence in the universe except Allah, and that the absolute unseen is known only to the Creator, Owner, Master and Controller of the universe, Glory be to Him. Contemporary astrology and what is permissible and what is forbidden and forbidden.
 
 
 

Local Communities and Archaeological Sites in Tunisia: A Case Study at Dougga (Ancient Thugga) about Cultural Memory and Cultural Markers in the Longue Durée

Abstract The experience and legends of local communities in Tunisia who lived within archaeological sites and shared long-standing connections with those sites has been poorly recognised and documented. The extent to which elements of the cultural memory of local communities refer back to the pre-Islamic period has often been hinted at, but rarely explored in detail. The aim of this paper is to examine the relationship between local communities and archaeological sites in Tunisia, and the extent to which modern cultural memory in a community embeds elements or cultural markers from the Roman, Punic and Numidian past. This case study examines the cult of Oum Khoula at the site of Dougga (ancient Thugga). The marabout of Oum Khoula is in the cisterns of Aïn El-Hammam, at the end of the major Roman aqueduct to Dougga. Oum Khoula is remembered by local inhabitants as associated with a range of legends stretching back to the Roman and pre-Roman past. The cult has continued to be revered to the modern day. Whether the cultural memory illustrated by the cult of Oum Khoula at Dougga represents continuity with the past cannot be proved or disproved and is ultimately not the important issue. The cult of Oum Khoula at Dougga represents an example of the persistence of references from Numidian, Punic and Roman periods in the Maghreb. That cultural memory is a function of the community’s sense of place and significant references to that place derive from the archaeological remains and its associated oral traditions and symbols found at Dougga. The question of how modern archaeologists respond to and interpret this cultural memory is discussed.

Suspicions of Orientalism about the Holy Quran

Praise be to God alone, and prayers and peace be upon the one after whom there is no prophet, and after. This is a summary of the topic: (suspicions of Orientalism about the Holy Qur'an), where the research consists of an introduction, a preface, four chapters, a conclusion, and then a list of sources and references. As for the introduction: it was titled: Some Orientalists' suspicions about the Holy Qur'an and their tireless efforts to deny the Qur'an and the Islamic religion and cast doubt on the revelation of the Qur'an from God to His Messenger Muhammad, may God's prayers and peace be upon him. In the introduction, I explained the importance of the topic and the reasons for choosing it, and the most important previous studies and the sources and references that I benefited from in this research. I touched on Orientalism and the most important suspicions of the Orientalists, which will be answered in this research, and are represented in the following points: The Qur'an was taken from Judaism, Christianity and Zoroastrianism. The acts of worship that are mentioned in the Qur'an are imitations from the pre-Islamic period and from the Hanafis before the mission. The Quran is dictated by the imagination of Muhammad, may God bless him and grant him peace, as a result of epileptic seizures or deep imagination. The customs that Muhammad, may God bless him and grant him peace, brought are in keeping with the rituals of the Magi and the Persians. This research contains four chapters: Chapter One: In it, I dealt with the response to suspicions about the sources about the Holy Qur'an: I talked about and mentioned their claims and suspicions, studied and discussed what they mentioned, then clarified and responded to them from three aspects: First: the response from the Holy Quran.. Second: The response from the Sunnah. Third: Responding to them through the Orientalists themselves. In the second chapter: I dealt with suspicions about the text of the Holy Qur'an and its compilation, and explained the agreement of the Companions on the necessity of unifying the Qur'an with the agreement of the Companions, may God be pleased with them. It is also divided into three aspects: First: the response from the Holy Quran. Second: The response from the Sunnah. Third: Responding to them through the Orientalists themselves. The third chapter deals with suspicions about the meanings of the Holy Quran: First: the response from the Holy Quran. Second: The response from the Sunnah of the Prophet. Third: Responding to them through the Orientalists themselves. Chapter Four: Conclusion and results. After completing the study, I came out with the following results: The results of the study showed that the orientalists differed in their studies of the Qur'an. Some of them were those whose studies and criticisms were with intent, bad intentions, and fanaticism towards their religion, and for the purpose of questioning the Holy Qur'an. Others made mistakes as a result of lack of understanding of the Arabic language and mistranslation of the meanings of the Holy Qur'an through the literal translation of the words and verses of the Qur'an, which led to the wrong interpretation of the meanings of the Holy Qur'an and misunderstanding of the Qur'anic verses. There are also orientalists who tried to understand the Islamic religion and praised the Holy Quran and responded to other orientalists. Western universities were interested in studying the Holy Qur'an and the Islamic religion and establishing special departments for Islamic studies in their universities.

From Power to Pleasure: Homosexuality in the Arab-Muslim World from Lakhi’a to al-mukhannathun

We propose a historical-philological analysis of the attitudes in Islam and Arab culture toward practices of masculine homosexuality (from the pre-Islamic period until end of the first century of Hijra) based on a review of scriptural (Qur’an, Sunnah, fiqh) and literary sources. We hypothesize the existence of a historical dialectic between two ideological models: on the one hand, the heterosexual norm intertwined with patriarchal domination and Islam; on the other, the existence of homosexual love and other forms of sexuality and gender. First we have discovered that the earliest myth concerning sodomy dates back to a much earlier era than has been assumed in modern studies of homosexuality. Then we propose the thesis according to which in pre-Islamic times homosexuality was associated to power relations, but that homosexual imagery and practices linked to pleasure already emerged at the time of the Prophet. In the prophetic era, the visibility of male homosexuality—which we have been able to analyze only indirectly, i.e., through the treatment reserved for the mukhannathun—was regulated through a socio-political compromise aimed at mediating between hadith of explicit condemnation and tolerance of sexual attitudes and behaviors considered less subversive. Starting from the following era (after Othman’s admission of the mukhannathun to Medina), homosexual practices would begin to conquer more and more spaces of visibility and freedom.

How al-Andalus wrapped itself in a silk cocoon: the ṭirāz between Umayyad economic policy and Mediterranean trade

Sericulture and the state supervision of textile production was a longstanding tradition in the Middle East during the pre-Islamic period. However, neither were known in the Iberian Peninsula. With the rise of Islam, the luxury fabrics produced by the state institution of ṭirāz became a prominent symbol of sovereignty, encouraging the Umayyads of al-Andalus (138 h./756–422 h./1031) to create their own ṭirāz workshop, which specialized in silk fabrics, after sericulture was introduced in Iberia under their rule. Little was known about this productive process, as existing studies have tended to focus exclusively on one of the multiple types of evidence available: Arabic, Latin and Hebrew textual sources; chemical, technical and decorative analysis of preserved textiles; and others. This paper uses all the evidence available to undertake a comprehensive study of the operation of the Umayyad ṭirāz workshop in al-Andalus. Beginning with the tributary and administrative factors that surrounded the institution, the process by which demand for silk in the Mediterranean markets gave private merchants the instruments to control the Andalusi textile sector is analysed. By the fifth h./eleventh century, al-Andalus had become the main supplier of silk goods in the Mediterranean.

Archaeological Survey of Sīnīya Island, Umm al-Quwain

The preliminary results of a comprehensive survey of Sīnīya Island in the Khawr al-Bayḍāʾ of Umm al-Quwain are presented here. The onset of human occupation remains to be confirmed, with scarce evidence for limited activity in the late pre-Islamic period (LPI, c. 300 BC – AD 300). The first major phase of occupation dates to the seventh and eighth centuries (early Islamic period) when a monastery and settlement were established in the north-east of the island. Probably the peak occupation falls between the fourteenth and fifteenth centuries, when the stone-town of Old Umm al-Quwain 1 was built, followed by the eighteenth to early nineteenth century when the settlement moved to neighbouring Old Umm al-Quwain 2. The town was destroyed by the British in 1820 and moved to the facing tidal island, where Old Umm al-Quwain 3 (the modern city of the same name) developed. This resulted in an emptying of the landscape, and Sīnīya Island was little visited in the nineteenth and twentieth centuries, except for the estate of the ruling Āl Muʿallā represented by the Mallāh Towers.

Sayyid Qutb: An Intellectual Biography

Sayyid Qutb: An Intellectual Biography

ON THE DEPTH OF MEANING THAT THE QUR'ĀN ACRIBES TO TERMS: THE CASE OF FETĀ

The Qur'ān, in the concepts it uses and the provisions it brings, taking into account the norms of the society in which it was revealed, conveyed its messages to humanity through them. By interfering with the events that developed in a period of twenty-three years, the understanding of life envisaged by Islam was gradually placed in the minds. The Qur'ān was downloaded in Arabic and used the concepts of the Arab society to which it was addressed. However, the Qur'ān uses some concepts, especially the words, Allah, Rab, etc. are used to place in minds the equivalent of religion, not the life style of the polytheistic society. Therefore, some concepts have undergone a process of change with the use of the Qur'ān and these meanings have settled in the minds over time. The concept of fetā, which expresses the young character with certain characteristics in the Arabs of the Jahiliyya period, has also changed with the use of the Qur'ān, negative features of the pre-Islamic period are excluded from this concept. Due to the change that the concept of fetā went through and its effect on social life, it also took on an institutional structure under the name of futuwwa in the post-prophecy period. In short, there are important differences between pre-Islamic and post-Islamic meanings and the messages that are intended to be given when fetā is said. In addition, the Qur'ān has added a new dimension to the concept by using this concept about distinguished people such as prophets. In our study, the concept of fetā has been examined in detail and its usage in pre-Islamic and Qur'ān has been compared. Based on the character traits of the fetā expressions in the Qur'ān and the personalities mentioned by these expressions, the change and breadth in the concept have been tried to be determined. In addition, it is understood that the use of this concept in the Qur'ān was in the second half of the Makkan period and in the time period close to the Hijra. In this direction, with the use of the related concept, it was emphasized which messages were given through the addressees of that day. Since it expresses youth in the most general sense, the concept of fetā was mentioned in the studies carried out in line with the Qur'ān and the main theme of youth, and it was also mentioned in studies on futuwwa. In our study, related studies were also used from time to time. However, in this article, in addition to the determination of the meanings of fetā and its derivatives, it has been tried to reveal the meanings meant by their use in the Qur'ān and their messages to the period in which they descended in context. We hope that our study will contribute to a better understanding of the meaning content of the related concept and the messages given by the Qur'ān by using this concept. Keywords: Qur'ān, Exegesis, Fetā, Makkī, Futuwwa.

THE SUCCESSFUL OF THEO-DEMOCRACY IN IRAN: SPIRIT OF NEO-REVIVALISM TO BE ISLAMIC REPUBLIC ROLE MODEL

The Islamic Republic of Iran is a case study of the rise of Muslims inspired by the Islamic Neo-Revivalism movement which views that westernization and modernization are considered to have failed in responding to the political challenges of corruption, economic decline, social injustice, and spiritual malaise, such as the pre-Islamic period. After the success of the 1979 Iranian revolution, it was a turning point in the political and security constellations of Iran and the West which resulted in the emergence of collective inspiration from Muslims around the world for Iran's persistence in implementing theo-democracy principles which the West considered as a setback. This paper is an analytical study using a qualitative-descriptive approach. The results of this study regarding on Iran's theocracy and democracy principles, proved of the successful; a) public participation in politics; b) fulfillment of the rights of women and minorities; c) freedom of the press; d) effectiveness of general elections; e) a puralistic political party system; f) good governance.

İslam Eğitim Geleneğinin Teşekkülünde Hadislerin Etkisi: Rihle Örneği

Arabian society, which lived on the border of two great civilizations in the 7th century in an ignorant life away from civilization, experienced great changes and transformations when Islam emerged. The Arabs of the Age of Jahiliyya, which does not have any written document about the pre-Islamic period, built a great civilization that started with the example and practices of the Prophet and the principles and messages of the Qur’an. No doubt, the messages of the Qur’an, which guided people toward science and education in the first place, had great effects on this great transformation. The education-intensive messages of the Qur’an came to life and gained meaning with the practices of the Prophet. With his message, “I was sent as a teacher” the Prophet paved the way for the formation of a great scientific and educational tradition for the following periods with his practices and verbal messages. Unmatched in previous religions, the great incentives on the way leading to the demand for knowledge turned Muslims into great seekers of knowledge and education. The Hadith “Achieve knowledge even if it is in China” and similar messages paved the way for scientific journeys (Rihle), which have an important place in the history of Islamic education. Hatib al-Baghdadi revealed the transformation of the messages of the Prophet into “Rihle” as an educational tradition with his work under the same name. ın this way, in addition to the emphasis of the verses on science, the Prophet’s pointing out science and education to his ummah as a target was the basis for the formation of a great scientific and educational tradition.