Arabic language and culture

This article explores theoretical alternatives to contemporary western hegemonic feminist discourses, advancing methodologies that mark an epistemological break with western feminist scholarship; namely Orientalist criticism, third world (black) feminism, and Islamic feminism with all the innovative methodologies and insights they offer into studying and understanding the condition and reception of women in the material and immaterial culture of the Arab/ Islamic experience.

AWEJ Volume.5 Number.2, 2014                                                                              Pp.236-243

The Influence of Arabic on Nigerian Literature: a study of selected works of Abubakar Imam in Hausa

Jamiu, Muhammad Yunusa
Department of Languages and Literary Studies (Arabic Unit)
College of Humanities, Management and Social Sciences
Kwara State University, MALETE


Abstract
The heritage of a people is, without doubt, the bedrock of their identity. The sheer size of the Northern part of Nigeria makes it a very important part of the country. This vast region has been having a common identity forged by literacy in the Arabic language. For many centuries before the coming of the imperialists, Arabic provided universal understanding among people of the Northern Nigeria. It was so important that even the imperial agents studied Arabic language in order to penetrate the culture of the people of the area they wanted to colonize. When the foreign power eventually succeeded in enthroning its own language as the official language, Arabic still remains very visible not only as a religious language but also as a springboard for literary endeavors in both local and foreign languages of the North. This paper therefore intends to study the influence of Arabic on the Nigerian Literature using Magana Jari Ce and Ruwan Bagaja  by the renown Hausa writer, late Alhaji Abubakar Imam, as a case study. The paper is divided into: introduction, short biography of Abubakar Imam, Arabic influence on selected stories, general analysis of the stories, conclusion and recommendation.
Keywords: heritage influence, identity, Arabic language, Nigerian literature.

The Kingdom of Saudi Arabia (KSA) is quickly becoming a cultural hub, and experiencing changes in patterns of culture and social behaviour. As a result, KSA is seeking to develop and expand its non-oil economy, transitioning into a destination more attractive for visitors and investors. In line with its “Saudi Vision 2030”, a strategic framework to reduce Saudi Arabia’s dependence on oil, diversify its economy, and develop public service sectors such as health, education, infrastructure, recreation, and tourism (https://vision2030.gov.sa/), the country is developing different sectors, revalorising and revitalising its culture and foreseeing a form of modernisation based on a spirit of innovation. This chapter aims to explore how Saudi cultural identity is expressed and negotiated in different discourses regarding food heritage, and how hybridity generates an identity crisis between diversity and integration. In the light of upcoming transformations, how is Saudi cultural identity expressed, constructed, and negotiated in different discourses? Societal changes can occur either as progressive and linear transformations or as abrupt bursts of activity that could affect both the social environment and the country’s image. Change and transformation can be newly built from scratch, or can be a revitalisation of existing identity. Through an exploration of textual materials and methods such as observation and interviews, the research explores the meaning of food tradition and its representation through individual and collective memory.

Historically, there has been a lot of confusion about how young children learn languages and the methodology and environment in which languages are acquired in the early years.  This essay explores the theories behind second language acquisition by children, the links to psychology, and benefits of learning a language beyond communication.

The ability to access Media Arabic – the language of printed
or broadcast news items – has become increasingly important
in the light of recent developments in the Middle East. Consequently, the need for a ‘quick-fix’ vocabulary of Media Arabic is greater than ever. Arabic dictionaries are not equipped to deal with Media Arabic, which involves many new coinages to express contemporary concepts (for example, drone, a no-fly zone, financial bailout, multi-culturalism). While English-speaking students can deduce some terms from Arabic to English by
thinking laterally (for example, ministerial straightening equals
cabinet reshuffle, the falsification of elections equals election-
rigging), this is a much more hit and miss process when at-
tempted from English to Arabic. Until now, getting to know
the Arabic for common contemporary media terminology has
necessitated a long period of familiarisation with the Arabic
media. This book is designed to help undergraduates, postgraduates, governmental, military, diplomatic and business personnel bypass this lengthy process

On Translating the Quran: Towards Understanding Hidden Meanings beyond the Quranic Syntactic Construction (An-nazm) via Skopostheorie
في ترجمة القرآن
نحو فهم المعاني الكامنة خلف النظم القرآني
Dr. Muhammad Fawzi Al-Ghazi
Assistant Professor of Translation Studies, Text Linguistics and English Literature
Academic Visitor at Imperial College London, United Kingdom
Assistant Professor of Translation Studies and Text Linguistics at the Dept. of European Languages and Literature, King Abdul-Aziz University, KSA
International academic referee/a member of the editorial board of The Moroccan International Journal for Translation Studies

A translator's (university) guide to understanding religious translation through practical examples of translation-oriented text analysis applied to the Quranic non-informative appellative speech & repetition

Foreword
It goes without saying that the Quranic text– even regardless of being a divine text transmitted to Muslims by the God-sent Prophet (peace be upon him) – is a fertile area of research that has attracted a large number of scholars, academicians, and university students around the world due to the fact that it is the ideal of perfection in the Arabic language on various levels, the linguistic, the semantic, the rhetorical, and so forth. It is no accident, therefore, that the translation of the Quran was, and still has been, a problematic area that has incessantly raised a great fuss over how to bring a proper or even appropriate translation of it.
Taking such axioms into account, as the writer of the present translational work, I have tried to bring translators as well as scholars of religious texts in general and the Quranic text specifically into real and practical problems of rendering such a sublime text. That's why I have been too careful to bring all theoretical information related to the subject matter of the present work unless when needed. It is thus of paramount importance to note here that the subject matter of the present work is mainly excerpted with latitude from the writer’s M.A. and Ph.D. theses (with grade Excellent with First Class Honor) entitled respectively as “The Rendering of Repetition into English in the Meccan Quranic Verses: An Analysis of Three Well-known Translations” and “A Study of the Rendering into English of the Appellative Function in the Quranic Text” [Cairo University, Faculty of Arts, Dept. of English Language and Literature]. Both studies have been supervised by Professor M.M.M. Enani of Cairo University, who is often regarded as the father figure in the field of Translation Studies in Today's Egypt as well as in the Arab world.

Dr. Muhammad Fawzi Al-Ghazi

Tabiat şiirlerini yüksek bir nazım seviyesine ulaştıran Ebû İshak İbrahim b. Ebî’l-Feth İbn Hafâce, Endülüs’ün en meşhur şairlerinden biriydi. İbn Hafâce 450/1058 senesinde, ömrünün büyük bir kısmını geçireceği Cezîratu Şukr’da dünyaya gelmiştir. O, mühim şahıslar ve hamiler için, onlardan gelecek ihsanların beklentisiyle methiyeler nazmetmeyecek kadar zengindi. Bu sayede tabiat şiirlerine odaklanmak için gerekli zamanı ve enerjiyi bulabilmişti. Tabiat şiirleri nazmeden Endülüslü pek çok şairin arasındaki en önemli kişinin, İbn Hafâce olduğu kabul edilmiştir. Dağları, ırmakları, akarsuları, bahçeleri, ağaçları, meyveleri ve çiçekleri, orijinal ve güzel şekilde betimlemesi, ona el-Cennân (Bahçıvan) lakabını kazandırmıştır. Aynı zamanda kendisine Endülüs’ün Senevberî’si mahlası da verilmiştir. İbn Hafâce ilhamlarının büyük bir çoğunluğunu, el-Buhturî, es-Senevberî, eş-Şerîf al-Radî, ʿAbdu’l-Muhsin es- Sûrî ve Mihyâr ed-Deylemî gibi seleflerinden almıştır. Buna mukabil olarak yeğeni İbnu’z-Zekkâk gibi haleflerini de etkilemiştir. Nevi şahsına münhasır bir yolla, altmış dört yaşında bizzat kendisi tarafından tedvin edilen divanında, doğa teması baskın konumdadır. İbn Hafâce şiirlerinde genellikle doğayı kişileştirmekte ve özlem, üzüntü, sıla hasreti ve melankoli gibi insana has duygulara yoğunlaşmaktadır. Doğa onun şiirlerinde, aşkın, içki meclisinin yahut yolcuğun bir arka planı olarak değil, bilakis bir ana tema olarak kullanılmaktadır. Bahçe temasını işlemesi hasebiyle, onun Endülüs’teki ravdiyyât şiirlerinin mühim bir temsilcisi olduğunu söylemek mümkündür. İbn Hafâce’nin en büyük avantajlarından birisi, gerçekten de harika bir doğaya sahip olan Endülüs’te yaşamış olmasıdır. Endülüs’ün bahçeleri, daha ılıman bir iklime yerleşmek için Kuzey Afrika’yı boydan boya geçmiş olan çöl sakinleri için hak edilmiş bir ödül olarak görülmektedir. İspanya’nın Araplar tarafından, ilahî cennetin dünyadaki bir yansıması olarak tahayyül edildiği aşikârdır. İbn Hafâce bir şiirinde, Endülüs halkına cehenneme girmekten korkmamalarını, zira cennetten sonra cehenneme girilemeyeceğini salık vermektedir. İbn Hafâce’nin Endülüs şiirinde yeni bir başlangıcın müjdecisi olduğunu söylemek mümkündür. Bazı edebiyat tarihçilerine göre, onun Endülüs şiirinde gerçekleştirdiği değişim, doğayı ele alışıyla yahut dünyaya ilişkin muayyen yaklaşımlarıyla bağlantılıdır. İbn Hafâce’nin gençlik ve yaşlılık, yaşam ve ölüm gibi belli başlı varoluşsal sorunlara yaklaşımı ve bunları somutlaştırma eğilimi son derece dikkat çekicidir. Söz konusu varoluşsal tutum, daha sofistike şiirlerinde, orijinal, zengin ve derinlikli bir zihni yansıtmaktadır. Keza İbn Hafâce’nin bu husustaki özgünlüğü, dağarcık, üslup ve sözdizimi açısından da ayrıcalıklı bir konuma sahiptir. Bu makalede, İbn Hafâce’nin tabiat şiirleri ve şiirsel üslubu bilimsel bir metotla tetkik edilmiştir. Bunun yanı sıra onun öne çıkan birkaç şiirinden örnekler sunulmuştur.

Abū Isḥāq Ibrāhīm b. Abī al-Fatḥ Ibn Khafādja, who developed nature poetry to a great level of composition, was one of the most renowned poets of al-Andalus. Ibn Khafādja was born in 450/1058 in Djazira Shuḳr where he spent most of his life. He was wealthy enough to not compose panegyrics for important men or patrons in order to get some favor from them. Therefore he could find enough time and energy to focus on the nature poetry. He is considered the most prominent of the many poets of al- Andalus who composed nature poetry. His original and beautiful descriptions of mountains, rivers, streams, gardens, trees, fruits and flowers won him the soubriquet of al-Djannān (the gardener). He was also nicknamed al-Ṣanawbarī of al-Andalus. Ibn Khafādja drew much of his inspiration from his predecessors such as al-Buḥturī, al-Ṣanawbarī, al-Sharīf al-Raḍī, ʿAbd al-Muḥsin al-Ṣūrī and Mihyar al- Daylamī. On the other hand he influenced his successors such as his nephew Ibn al-Zaḳḳāḳ. The theme of the nature dominates his diwan, which was compiled by the poet himself at the age of sixty-four in his own idiosyncratic way. Ibn Khafādja generally personalizes the nature in his poetry and concentrates on human feelings such as missing, sadness, homesickness, and melancholia. Nature was used as main theme in his poetry, not as a background for scenes of love, carouse or journey. It is possible to say that he is an important representative of rawḍiyyât poetry in al-Andalus because he deals with the theme of garden. One of Ibn Khafādja’s greatest advantages was that he lived in al-Andalus, which had a truly wonderful nature. The gardens of al-Andalus were seen as a well-deserved reward for the desert dwellers, who have crossed North Africa to settle in a warmer climate. It is obvious that Spain was considered by the Arabs as a reflection of the divine heaven on earth. In one of his poems, Ibn Khafādja advises the people of al-Andalus not to be afraid of going to hell, because it is not possible to go to hell after the paradise. It is possible to say that Ibn Khafādja is the harbinger of a new beginning in Andalusian poetry. According to some literary historians, his change in Andalusian poetry is linked to his perception of nature or his particular approach to the world. Ibn Khafādja’s approach to major existential problems such as youth and old age, life and death, and his tendency to concretize them are extremely striking. This existential attitude reflects an original, rich and profound mind in his more sophisticated poems. Likewise, Ibn Ibn Khafādja’s uniqueness in this matter has a privileged position in terms of vocabulary, style and syntax. In this study, nature poetry of Ibn Khafādja and his poetical style are examined with a scientific method. In addition to this, a number of examples of his outstanding poems are given.

This research discusses how Arabic Poetry can be reenacted through the medium of Poetry films. It gives an account of the different movements of Arabic Poetry, and how the role they played in the Arab and Egyptian culture has changed over time. The research also discusses the new approach of animated Poetry films that visualize poems in various techniques, and attempts to see how these techniques can be incorporated to create an Animated Poetry Film that visualizes an Arabic poem.

Belajar bahasa merupakan salah satu kebutuhan manusia agar mampu membangun relasi dengan manusia yang lain. Tanpa penguasaan bahasa, manusia kesulitan untuk mengenal lingkungannya, mengenal identitasya, mahami simbol-simbol dan struktur yang berkembang di masyarakat. Oleh karena itu, tidak ada pilihan bagi manusia untuk tetap eksis kecuali menguasai bahasa yang merupakan representasi kebudayaan dan ekspresi kemasyarakatan. Untuk konteks masyarakat modern, manusi tidak hanya dituntut untuk memahami bahasa ibunya, tetapi juga bahasa orang lain. Fungsi bahasa semakin urgen dan meluas seperti diperuntukkan untuk kebutuhan kerja, transaksi barang, surat menyurat, diplomasi pemerintahan, pendidikan dan lain-lain. Kebutuhan pendidikan misalnya, ketika anak-anak ingin melanjutkan studi ke jenjang S1 ataupun S2 dan S3 di luar negeri yang menuntut kemampuan bahasa Inggris, China, Jepang, Jerman dan lain-lain, maka mereka harus menjalani tes bahasa yang akan menentukan kelulusannya. Jika mereka gugur pada tes bahasa, sulit bagi anak-anak untuk bersaing. Buku ini membahas tentang analisis konstrastif dan analisis komparatif mengenai kalimat berita dalam bahasa Arab dan Indonesia. Perbedaan struktur bahasa Arab dan Indonesia membutuhkan studi yang lebih detail dari semua aspek kebahasaan baik itu dalam tulisan, gramatika, percakapan, penulisan dan listening. Buku ini memberikan kontribusi pada analisa tenses dan aspek dalam kalimat berita dalam bahasa Arab dan Indonesia. Perbedaan yang begitu jauh cara membuat tenses antara kedua bahasa ini menjadikan kehadiran buku ini urgen untuk membantu guru, siswa, dosen dan mahasiswa. Perubahan kata, penambahan huruf dan juga kata fungsi adalah bagian yang kontras dalam kedua bahasa ini. Belum lagi bicara kesulitan dalam pengucapan, penempatan dan bagaimana mengajarkannya pada siswa.

The present article introduces the concept of cultural bifurcation in Arabic and Islamic studies, exemplifying it through an account of ongoing collaborative research initiated by the Department of Arabic and Semitic Studies at Sofia University St. Kliment Ohridski. Building on notions such as cultural diglossia as adopted by some Medievalists, cultural bifurcation is foregrounded as a common foundation that helps achieve a deeper understanding of three entangled key dichotomies in Arabic and Islamic studies: continuity versus change, norm versus practice, and sacred versus profane. This approach allows us to accomplish a two-fold objective—to test the suggested concept of bifurcation by discussing an interdisciplinary work in progress undertaken by a group of scholars in the fields of history and cultural studies, linguistics and literary studies under the Sofia University program on Contemporary Trends in Arabic and Islamic Studies. Hence, the analysis sheds light on internationally lesser-known aspects of the activity of Arabists and Islamicists in Bulgaria vis-à-vis some major topics in the field, combining such theorizing with approaches from history and the anthropology of science. Instead of seeking to arrive at “definitive” conclusions, this article proposes an “open-ended” reflection to encourage further research.
Keywords: cultural bifurcation, cultural diglossia, Arabic language and literature, Islam, norm and practice, continuity and change, sacred and profane

I am indebted to the ISHR research fellowship that I received in 2014. It offered me the much-needed courage to challenge Eurocentrism in both Arabic and ancient Egyptian literary studies. I would like to thank the two ISHR reviewers for their valuable and constructive criticism. I am thankful also to my colleagues who generously provided their insightful criticism on earlier drafts: Fayza Haikal, AUC; Christian Junge, University of Marburg; Richard Bussmann, University of Cologne; Matthew Reynolds, University of Oxford; and Joseph Dane, University of Southern California. All translations of Arabic and ancient Egyptian texts are mine unless indicated otherwise.

I dedicate this article to the one who first believed in me and gave me the confidence and the tools to develop my academic self away from the long-established Eurocentric methodologies: Stephen Quirke, UCL.

This article amplifies the call for a paradigm shift across a range of comparative disciplines relevant to non-European cultures, that decentralizes rhetorical concepts from European traditions in comprehending non-European literary and philosophical practices. Such a post-Eurocentric perspective is necessary to both generate a fair comparative module that centralizes the emic (culture-specific) features of a language and to avoid Eurocentric misrepresentation of the non-European culture under consideration. This paper challenges the common academic position that Eurocentric traditions are foundational to understanding ancient Egyptian and Arabic literary systems. The article also considers the graphic nature of the core hieroglyphic script in comparison with Arabic to refute the modern obsession that concentrates on the verbal layers of the scripts and neglects their visual literariness.

This work has also received funding from the European Union’s Horizon 2020 Research and Innovation Program under ERC-2017-STG Grant Agreement No 759346 and is part of the “Global Literary Theory” project at the University of Birmingham.

Rashwan, Hany. “Arabic jinās is not pun, wortspiel, calembour or paronomasia: A post-Eurocentric comparative approach to the conceptual untranslatability of literary terms in Arabic and ancient Egyptian cultures,” in Rhetorica: A Journal of the History of Rhetoric, 2020, vol. 38 (4): 335–370.
https://doi.org/10.1525/rh.2020.38.4.335

For its adherents in 1930s Beirut, nudism countered physical debilitation, political corruption, and all forms of social falsity. The movement apparently launched with Fouad Hobeiche's loose translation of a French "educational novel" that he published in 1930 as Rusul al-`Uri (The Prophet of Nakedness). In 1934 Hobeiche founded al-Makshuf newspaper which provocatively combined "pornographic" imagery and literature. It was also an important forum for visual and literary art coverage and criticism, for trenchant political critique of nationalist elites and French colonial authorities, and for attacks on social problems related by their authors to "cultural backwardness, " "oppression of women, " and "ignorance. " Nudism's journalistic, political, and artistic facets converge on a space of imagination that has gone unmapped in our histories of modernism. Painted nudes and practicing nudists were clearly part of modernist renewal projects such as those espoused by nudists, but why? This chapter explores the intertwining of two ways of learning to look: the one at nudes and the other as nudes. I analyze these ways of learning to look as emergent emotional practices-from Monique Scheer-that were deliberately introduced into the changing urban context to cultivate new sensibilities by naming, mobilizing, communicating, and regulating mental-physical experiences.
*This is a PROOF, and significant changers were made for the article's publication. I share it here to make the article accessible to colleagues in places that cannot currently access new publications, such as Lebanon. For the final copy, please consult Fashioning the Modern Middle East: Gender, Body, and Nation, edited by Reina Lewis and Yasmine Taan, Routledge, 2021.

Disgusted with ISIS, some Kurds turned away from Islam following the fall of Mosul in 2014. Many became atheists, while others sought comfort in Zoroastrianism. Zoroastrianism, according to converts, was the “original” religion of the Kurds before they embraced Islam. In 2015, two Zoroastrian centers opened in Sulaimani, both of which are recognized by the Kurdish Regional Government in northern Iraq. Notably, neither has tried to recreate Zoroastrianism the way it is currently and has been historically practiced in Iran and South Asia. Instead, they have created their own versions of Zoroastrianism, which is nationalist, postmodern, and liberal. Kurdish Zoroastrians argue that the reason Kurds are “backward” is Islam. They seek to rectify the present situation through a Kurdish “authenticated” and “original” form of Zoroastrianism. Drawing on ethnographic fieldwork at these two centers, the present article examines this new religious movement in Sulaimani, an important city in the Kurdish region of northern Iraq. It analyses the rise and distinctiveness of Kurdish Zoroastrianism looking at how Zoroastrian Kurds articulate their views on Islam, women’s rights, human rights, and Kurdish independence.

This qualitative study examines an era in the history of English education in Abu Dhabi, the United Arab Emirates (UAE) by investigating the perspectives of English offered by 16 female Emirati pre-service teachers. As important stakeholders of education reform, these Emirati women are on the cusp of a linguistic transformation: They are learning in English while preparing to use English as a medium of instruction in classrooms of their own. Within an Arabian context characterized by dynamic change, conceptions of English and how it should be used in relation to Arabic have, undoubtedly, shifted in status and focus. This study explores the complex and diverse ways English is conceptualized and used by Emirati pre-service teachers during a particular phase of educational reforms shaped by expectations of bi-literacy in English and Arabic. This study has two main research questions. They are: 1) What are Emirati pre-service teachers’ conceptions of English in light of its use as a medium of instruction? 2) What are the social influences mediating their conceptions of English? This study, conceptualized as an unfolding, exploratory study, draws on ethnographic methods across three phases of data collection: focus group discussions, participant observations and ethnographic interviews. It also relies on theoretical assumptions about the role of language in the construction of knowledge across diffferent phases of learning, as set by Berger and Luckman (1971).

The findings shared in this study shed light on the meanings Emirati pre-service teachers have of English in light of its use as a medium of instruction and the social influences mediating their conceptions. The study offers two main contributions to the field. The first includes a range of ways that English and Arabic are used, modified and incorporated into the participants’ linguistic repertoires, showing that the use of EMI reflects several discrete types of conversational practices. The second contribution highlights awareness of a rich linguistic backdrop. In Abu Dhabi, English and Arabic constitute foregrounded roles in a diverse and multilingual capital city where other languages are experienced and ranked in social importance. The findings conclude that English is more than a resource serving pragmatic purposes and creative impulses, English is also a feature of Abu Dhabi as a social space. The themes shared in this study are intended to promote clarity of the sociolinguistic dynamics of a particular sub-group of Emirati pre-service teachers and their understandings of the use of English as a medium of instruction in higher education and stimulate discussion about the ways in which English is integrated into daily life on this peninsula in the Arabian Gulf.

This study presents a lexical semantic investigation of the dialectal verb dašš – one of the most common verbs in the dialects of eastern Arabia – on the basis of its usage in conversational circumstances. I analyse the polysemy of dašš and its uses by native speakers in Kuwait City with the aim of establishing whether and to what extent linguistic and social factors condition and constrain the emergence and development of new senses. The paper is based on the results of an analysis of audio-recorded conversational data gathered from local social gatherings in more than ten locations and in four different governorates in Kuwait between 2012 and 2013. Most of the speakers were educated men aged 24 and above who have received formal education and enjoy white-collar occupations. The results of the semantic analysis indicate that meaning is both contextually and collocationally bound, and that verbs’ different meanings are activated according to the context in which they are used.

2014 yılında doktora ders dönemini bitirip yeterliliği de verdikten sonra danışman hocam Prof. Dr. İsmail Güler’in tavsiyesi ile başladığım “Abdurrahman Münif’in Romancılığı” başlıklı çalışmam boyunca, müellif hakkında Arap üniversitelerinde yapılmış pek çok değerli çalışmadan istifade etmiştim. Münif, doğduğu topraklar olan Suudi Arabistan’ın petrol öncesi ve sonrasına dair derin analizlerini roman üzerinden yapıyordu. Türkiye körfez ülkeleri gibi petrol zengini bir ülke değildi. Ancak ben Münif’in özellikle “Mudunu’l-Milh” romanında kurguladığı  “Moran” şehrinde yaşanan değişimleri okudukça ve etkisinde de kaldıkça edebiyatın ne kadar güçlü bir unsur olduğunu daha iyi anlamıştım. Öyle kanaatim gelmişti ki ciltlerle yakın Ortadoğu kitabı okumaktansa bir Mudunu’l-Milh’te seyahat etmek daha verimli idi.
Bu verimin farkında olan tabiki sadece ben değildim. Ortadoğu üniversitelerinde değişik anabilimdallarında çalışan araştırmacılar da onun romanları üzerinden Ortadoğu’nun derin tarihini okuyorlar ve akademik çalışmalar ortaya koyuyorlardı. Ben de onların bakış açısından yararlanarak tezime yön veriyordum. Tezimin harika olduğunu iddia edecek değilim. Fakat şimdi düşünüyorum da yararlandığım yüzden fazla Arapça yayınlar olmasaydı benim çalışmam ne kadar da yüzeysel kalacaktı.
Yemen’den Suriye’ye, Irak’tan Fas’a kadar yaklaşık 20 Arap ülkesinde aşağı yukarı 400 milyonluk bir coğrafyada yüzlerce üniversite ve belki de bir o kadar da akademik dergiler bulunmaktadır. Ülkemizde İlahiyat, İslami İlimler, Arap dili ve Edebiyatı, Arapça mütercim tercümanlık gibi fakülte ve bölümlerde yarım asrı geçen bir süredir Arap dili ve edebiyatı/belagatı anabilimdallarında pek kıymetli akademik çalışmalar yapılmaktadır. Bu çalışmaların kaynakçalarına bakıldığında doğal olarak Arap üniversitelerinde yapılmış tez, makale ve raporlara başvurulduğu görülecektir.
Pek çok ilim adamının da tespit ettiği gibi ilim ve medeniyet umumun malıdır. Umuma ait olmakla her medeniyetin omuzlarında taşıdığı mukaddes bir emanettir. Din, dil, renk, kültür vs. ayrım gözetmeden kuşaktan kuşağa bereketlenerek taşınan ulvi bir mirastır. Bu yüzdendir ki tarihe bakıldığında birbirleriye savaşan milletler dahi birbirlerinin bilim insanlarına saygı duymuşlar ve onlardan istifade etme konusunda kılıç kalkanı bir kenara bırakmışlardır.
Semadan inen Urvetu’l-Vüska olan Kur’ân’ın birbirine muhkem bir surette bağladığı iki asil millet Türkler ve Araplar, birbirlerinin ilmi birikimlerinden istifade etme hususunda en evla milletlerdir. Bu düşünce bu satırların sahibini Arap dünyasında yapılmış makale düzeyindeki çalışmaların künyelerini liste halinde bir araya getirmeye sevketmiştir.
Bu çalışma Arap dili ve Edebiyatı araştırmacılarına Arap üniversitelerinde yayımlanan dergilerdeki söz konusu alanla ilgili makalelere panoramik bir bakış imkanı vermeyi amaçlamaktadır. Buna matuf olarak yaklaşık on üniversite ve dil enstitüsünün Arap dili ve edebiyatı konulu dergilerinde yayımlanmış makalelerin künyeleri listelenmiştir. Açık erişimle ulaştığımız dergilerin internet adresleri dergi isminin verildiği ilk sayfalarda yer almaktadır. Araştırmacı künyesine işaret ettiğimiz derginin ilgili sayısına bu adresten ulaşıp aradığı makaleyi indirebilecektir. Çalışma, erişime açık Arap dergilerinin sürekli taranması ve künyelerin aktarılması ile devamlı güncellenecektir.   
Künye Haritası adını verdiğimiz bu çalışma aslında bir denemedir.  Çalışmamız bir bakıma İSAM’ın “bibliyografik künye veri tabanı” hizmetinden ilham almıştır. İleride resmi mercilerden gelecek destekle bu çalışmanın, İSAM’ın Türkiye’de yayımlanan ilahiyat dergileri ve sempozyum bildireleri erişim veri tabanı benzeri Arap dünyasında yayımlanan tez, makele, bildiri, rapor veri tabanı projesine fikir vermesi ümidimizdir. Çalışmanın yayımlanması düşüncesini kabul ederek bize desteğini esirmeyen Edebali İslamiyat Dergisi editörü Dr. Mehmet Fatih Yalçın’a ve derginin yayın kuruluna özellikle minnettarlıklarımı sunarım.

Dr. Adnan Arslan
2019

The notion of modernity has been used to cover a multitude of complex, often very different phenomena over the last two hundred years.One of the phenomena usually linked with modernity in the cultural sphere is the crisis of religions and growing skepticism towards the theological foundations of religious belief in God.  It is in this context that the work of Adonis, a naturalized Lebanese citizen born in the costal region of northern Syria in 1930 and one of the Arab worlds most prominent poets, needs to be seen. There is hardly another modern Arab author who tackles the crisis of the Divine so directly and forthrightly than Adonis, who seeks to resolve the dilemmas spawned by this crisis through the means of poetry.

الشعر العباسي ثورة أدبية والمقاربة التاريخية لتراثنا الشعري ورثناها عن المستعمر
تقول الناقدة الأدبية اللبنانية هدى فخر الدين إن الشعر لا يأمن للحدود ولا يسكن إليها. ولذلك نجد أن أعظم الشعر هو الذي كتب خارج القوالب المتفق عليها، وهو الذي ابتدع أشكالا جديدة ولم يلتزم بالقواعد والتعاريف النظرية، بل حفز النقد والنظرية على اللحاق به. 

https://aja.me/6fz6s7

Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change is a pioneering collection of essays on the historical developments, ideals, and practices of Islamic learning and teaching in the formative and classical periods of Islam (i.e., from the seventh to fiſteenth centuries CE). Based on innovative and philologically sound primary source research, and utilizing the most recent methodological tools, this two- volume set sheds new light on the challenges and opportunities that arise from a deep engagement with classical Islamic concepts of knowledge, its production and acquisition, and, of course, learning. Learning is especially important because of  its relevance to contemporary communities and societies in our increasingly multicultural, “global” civilizations, whether Eastern or Western

"L’arabo anziano" is a poem published in Cairo in 1869 and authored by James Sanua (1839 – 1912), an Egyptian Jew of Italian origins who is considered as one of the pioneers of the Arab theatre and one of the first Egyptian nationalists. The poem is a precious testimony for the time Sanua spent in Livorno, Italy, and reflects his links with Freemasonry. This article intends to focus on the role of this poem for a comprehension of the rise of nationalism in James Sanua’s ideals and tries to shed light on his Italian experience through new unpublished documents found in the Historical Archives of the Jewish community of Livorno.

Kahve, modern dünyanın en tercih edilen sıcak içeceklerinden biridir. Bünyesinde barındırdığı kafeinin insan vücudunda meydana getirdiği reaksiyonun dikkati arttırması ve uyanıklık hissiyatı sağlaması, keşfedildiği ilk günden bu yana entelektüel camianın ilgisinden kaçmamıştır. Geçmişi çok eskiye dayandığından, günümüz insanı, kahve fincanından aldığı her yudumda, büyük ve köklü bir kültür tarihine de iştirak ettiğinin bilincinde olmalıdır. Kahvenin kökeninin Afrika’ya dayandığı ve bir içecek olarak kullanımının ilk kez Güney Arabistan’da gerçekleştiği düşünülmektedir. Dolayısıyla günümüzde tüm dünyaya yayılmış olan kahve kültürünün başlangıcına inmek için, Arap edebiyatına göz atılması lüzumu doğmaktadır. Bugün pek çok dünya dilinde, o veya bu şekilde, benzer bir sesletim ile ifade edilen “kahve”, esasen Arapça kökenli bir sözcüktür. Muhtemelen kahve kelimesi, ilk olarak Arapça ḳ-h-y (قهي) kökünden türetilmiştir. Arap dilinde ḳahiye (قَهِيَ) fiili, “iştahı kesildi” anlamına gelmektedir. Bu anlam, ilk başlarda ḳahve (قَهْوَة) sözcüğünün, içenlerin iştahını kesen bir şarap cinsinin tanımlanması için kullanılmasıyla ilişkilidir. Arapçadaki bu kök, İbranicede “zayıf”, “yılgın”, “dumansı” ve “mat” gibi anlamlarla ilişkili olan k-h-h (כהה) köküyle de kökteştir. Kahvenin ne zaman ve hangi şartlar altında keşfedildiği kesin olarak bilinmemektedir. Kahve bitkisinin, Madagaskar’dan Sierra Leone’ye, Kongo’dan Etiyopya dağlarına kadar, Afrika’nın dağlık alanlarında yabani olarak yetişebildiği, hatta bu bitkinin Arap Yarımadası’na has olabileceği bir gerçektir. Mamafih kahvenin Antik Yunan, Roma, Orta Doğu ve Afrika halkları tarafından bilindiğine ve kullanıldığına dair somut bir veri bulunmamaktadır. Öte yandan Arap ve Avrupalı tarihçiler tarafından, bazı efsanevi Afrika anlatılarının aktarıldığı yahut altıncı yüzyıldan kalma bazı kayıp yazmalara atıfların yapıldığı gözlemlenmektedir. Ancak elimizdeki mevcut kayıtlar dikkate alındığında, kahve kültürünün on beşinci yüzyılın ortalarında, Güney Arabistan’da yer alan Yemen’in Sufi dergâhlarında ortaya çıktığını söylemek icap eder. Buna karşın Arap literatüründe kahve olgusunun etrafında şekillenen efsanelerin, kültürün ve şiirlerin yadsınamaz bir edebî değeri bulunmaktadır. Bu çalışmada, kahvenin etimolojisinin ve Arap edebiyatındaki yansımalarının, bilimsel bir metotla araştırılması hedeflenmektedir.

Coffee is one of the most preferred hot beverages in the modern world. Because the caffeine in it increases the attention of the person and provides a feeling of alertness, it has attracted the attention of the intellectual community since the first day it was discovered. Due to its historical background, today’s people should be aware that with every sip they take from a cup of coffee, they also participate in a great and long-established cultural history. Coffee has its origins in Africa. But its use as a beverage is thought to have occurred for the first time in Southern Arabia. Therefore, to understand the beginning of the coffee culture, which has spread all over the world today, it is necessary to look at Arabic literature. Today, in many world languages, “coffee”, which is expressed with a similar pronunciation in one way or another, is a word of Arabic origin. Probably the word “qahwa” was originally derived from the Arabic root q-h-y (قهي). The verb qahiye (قَهِيَ) in Arabic means “he has lost his appetite”. This meaning is related to the use of the word qahwa (قَهْوَة) at first to describe a type of wine that makes its drinkers lose their appetite. This Arabic root is also cognate with the Hebrew root k-h-h (כהה), which is associated with the meanings such as “weak”, “dim”, “smoky” and “dull”. It is not known exactly when and under what conditions coffee was discovered. It is a fact that the coffee plant can grow wild in the highlands of Africa, from Madagascar to Sierra Leone, from Congo to the Ethiopian mountains, and that this plant may even be indigenous to the Arabian Peninsula. However, there is no satisfying data, which proves that the coffee was known and used by the peoples of Ancient Greece, Rome, the Middle East, and Africa. On the other hand, some Arab and European historians recorded some legendary African narratives or cited some lost manuscripts from the sixth century. However, considering the available records, it is necessary to say that the coffee culture emerged in the Sufi lodges of Yemen, located in South Arabia, in the middle of the fifteenth century. On the other hand, there is an undeniable literary value of the legends, culture, and poems, which were shaped around the phenomenon of coffee in Arabic literature. This study is aimed to investigate the etymology of coffee and its reflections in Arabic literature with a scientific method.

Vahşi doğada kendisini savunmasız vaziyette bulan insanoğlu, tabiatla mücadele etmek için etkili bir yol keşfetmeliydi. Kendisinden daha güçlü olan hayvanlardan korunmak ve zorlu çevresel şartlarla mücadele etmek için başvurabileceği yegâne çözüm, genlerinde saklanmış durumdaydı: bilgeliğe ve dayanışmaya güvenmek. İlk insanlardan günümüze bazı duvar resimleri ve ilkel aletlerin haricinde herhangi bir somut eser kalmamıştır. Buna karşın onların düşüncelerinin izlerine modern dillerde rastlamak mümkündür. Kimler tarafından söylendiği belli olmayan atasözleri, bizleri çetin doğa şartlarına ve muhtemel tehlikelere karşı hazırlamak isteyen kadim atalarımızın artlarında bıraktıkları en önemli kültürel mirastır. Modern araştırmacılar, insanoğlunun tek bir atadan geldiğini öne sürmektedir. Bu durum göz önünde bulundurulduğunda, farklı dillerdeki ortak atasözlerinin oldukça erken bir tarihte ortaya çıkmış olduğunu düşünmek mümkündür. Bu çalışma, bilimsel bir metotla, Arap, Türk ve Kazak dillerindeki ortak atasözleri üzerinde karşılaştırmalı bir inceleme yapılmasını hedeflemektedir. Dolayısıyla bu çalışmada, yalnızca üç dilde de anlamsal açıdan benzer olan atasözleri ele alınacaktır. Arap, Türk ve Kazak dilleri, birbirlerine çok uzak olmayan bir bölgede gelişim gösterdiği için, göz ardı edilemeyecek miktarda benzerlikler ihtiva etmektedir. Öte yandan İslam öncesinde, Arapların Türk halklarıyla dikkat çekici bir yakın temas kurmadıkları bir gerçektir. Ayrıca Arapça, Sâmî bir dil olması hasebiyle, Türk dillerine benzememektedir. Ne var ki kültürel farklılıklara karşın, insan aklı benzer bir metotla çalışmaktadır. Bu nedenle söz konusu ortak atasözleri, kültürel bir aktarımın ispat edilemeyecek bir örneği olabileceği gibi, ortak düşünce metotlarının bir sonucu da olabilir.

Mankind, finding himself defenseless in the wild, had to find an effective way to fight against nature. The solution he could apply to protect himself from stronger animals and fight against the harsh environmental conditions was hidden in his genes: relying on wisdom and solidarity. Other than some wall paintings and primitive tools, nothing has survived from early humans. On the other hand, it is possible to find traces of their thoughts in modern languages. Proverbs, whose origin is unknown, are the most important cultural heritage left behind by our ancient ancestors who wanted to prepare us for harsh natural conditions and possible dangers. Modern researchers suggest that humankind descended from a single ancestor. Considering this situation, it is possible to think that the common proverbs in different languages were shaped at a very early date. This study aims to make a comparative study on the common proverbs in Arabic, Turkish and Kazakh languages with a scientific method. Therefore, in this study, only the proverbs that are semantically similar in all three languages will be discussed. On the other hand, it is true that before Islam, the Arabs did not have a remarkable close contact with the Turkic peoples. In addition, since Arabic is a Semitic language, it is not similar to Turkic languages. However, despite cultural differences, the human mind works in a similar way. For this reason, the common proverbs in question may be an unprovable example of a cultural transfer, or they may be the result of common thought methods.

Teaching Arabic as a Foreign Language concentrates on the origins, developments and current directions of the discipline Teaching Arabic as a Foreign Language (TAFL) within the Arab world and partially outside of it during the last 60 years, namely between 1958 and 2018. Considered in this volume are the most influential scholars, authors, educators and those significant works that have contributed to the development of the discipline. In addition, special attention is paid to the TAFL institutes, regarded as epicenters of TAFL activities and important meetings, that allow scholars to gather around the same table and discuss approaches, trends and methods used in the field. All of these aspects converge in one comprehensive study which is enriched by a narration of the main sociopolitical changes that have affected the Middle East in latter-day history.

With the death of Annemarie Schimmel on the 26th of February 2003, an epoch has truly come to an end in the dialogue between Germany and the Islamic world. This doesn’t mean that cultural dialogue as such will come to an end or break off, but rather that it will take on completely new, hitherto unknown forms, possibly differing greatly from our previous understanding of such involvement. These new aspects will be outlined after an attempt at more precise delineation of how cultural dialogue was comprehended during the epoch that has now concluded, an epoch initially shaped at the start of the 19th century with Annemarie Schimmel as its last great representative.

This article is an introduction to the presence and representation of Islam and Arabic-Islamic culture in the work and thought of the Portuguese poet and thinker Fernando Pessoa (1888-1935). This is the first scientific publication in Arabic on this topic.

This book contains the first three Leiden-Aramco Lectures on Arabic Language
and Culture delivered at Leiden University in 2013 and 2015. The lecture
series was initiated on the occasion of the 400-year anniversary of the
founding of the chair of Arabic in 1613 at Leiden University.

The first lecture, by Petra Sijpesteijn, the current holder of the chair, took place on February 4, 2013 in the presence of representatives of the university, and the international
scholarly and diplomatic community. On February 12, 2015 James Montgomery, Sir Thomas Adams’s Professor of Arabic at Cambridge University, presented his lecture entitled “On Hedgehogs, Foxes and Magpies, and Why the World Should Read Classical Arabic Poetry.” Geert Jan van Gelder, emeritus Laudian professor at Oxford University,
presented his lecture entitled “Antidotes and Anecdotes: A Literary History of Medicine from 13th-Century Syria” on October 8, 2015.

Mehmed Âkif Ersoy (ö. 1936), Türk şiirinin dünya çapında tanınırlık elde etmeyi başaran en önemli şairlerinden biridir. Ne var ki onun Türk entelektüel hayatına bıraktığı miras, yalnızca şiirlerinden ibaret değildir. O, aynı zamanda kaleme aldığı nesir türündeki eserlerinde, döneminde Türk dünyasının muzdarip olduğu çeşitli sorunlara da çözüm önerileri bulmaya çalışmıştır. “Sırât-ı Müstakîm” adlı mecmuada, 1910 senesinde, Osmanlı Türkçesiyle yayımlanan ve Ersoy’un Arap dilinin öğretimine ilişkin çeşitli görüşlerini dile getirdiği  “Hasbihâl” adlı makalesi, bu durumun bariz bir örneğidir. Mehmed Âkif, söz konusu makalesinin başında, öncelikle dil öğreniminin öneminden ve bunun görmezden gelinmesi mümkün olmayan bir gereklilik olduğundan bahsetmektedir. Şaire göre, bilhassa Arapça Türkçeye pek çok kelime ödünç vermiş olduğu için, Arap dili istikbalde dahi muhakkak öğrenilmesi gereken bir lisan olarak kalacaktır. Ersoy, döneminin okullarındaki tedrisatın durumundan kısaca bahsettikten sonra, Arapça öğretiminde kullanılan yanlış yöntemleri mercek altına almaya başlamaktadır. Örneğin; bu bağlamda okullarda yanlış ders kitaplarının seçilmiş olduğunu belirtmekte ve bu durumu eleştirmektedir. Ayrıca ezberci eğitim sistemini de şiddetli şekilde tenkit etmektedir. Hatta bu hususta, kendi çocukluğunda tecrübe ettiği bazı olumsuz deneyimlerden örnekler sunmaktadır. Bu çalışmada, Mehmed Âkif Ersoy’un “Hasbihâl” adlı makalesindeki Arap dilinin öğretimine ilişkin görüşleri, bilimsel bir metotla incelemeye tabi tutulacaktır. Çalışmamızın temel kaynağı, şairin söz konusu makalesidir. Bununla birlikte bazı modern bilimsel araştırmalardan da istifade edilecektir.

Mehmed Akif Ersoy (d. 1936) was one of the most important poets of Turkish poetry, who has achieved worldwide fame. However, his legacy to Turkish intellectual life was not limited to his poems. At the same time, in his prose works, he tried to offer solutions to various problems that the Turkish world was suffering from at that time. The article titled “Hasbihāl”, which was published in 1910 in the Ottoman Turkish alphabet in the journal called “Sirāt-i Mustaqīm”, in which Ersoy expressed his various views on the teaching of the Arabic language, was a clear example of this situation. At the beginning of his article, Mehmed Akif mentions the importance of language learning and that it is a necessity that cannot be ignored. According to the poet, especially since Arabic has lent many words to Turkish, the Arabic language will remain a language that must be learned even in the future. After briefly talking about the state of education in the schools of his time, Ersoy begins to focus on the wrong methods used in the teaching of Arabic. For example, in this context, he states that the wrong textbooks are chosen in schools and he criticizes this situation. He also strongly criticizes the rote-learning based education system. In this regard, he even gives examples of some negative experiences he had in his childhood. In this study, the views of Mehmed Akif Ersoy on the teaching of the Arabic language in his article “Hasbihāl” will be examined with a scientific method. The main source of our work is the poet’s article in question. However, some modern scientific research will also be used.