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The literary dispute over the respective merits of girls and boys as objects of desire, well known in ancient traditions, appears in Arabic literature from the 9th century onwards. Al-Ǧāḥiẓ's Mufāḫarat al-ǧawārī wa-l-ġilmān (Boasting Match over Maids and Youths) is, at the earliest extant, the first text in prose dealing with this issue, and it opened the floor for several later works. The author addresses this theme by means of the literary genre of the debate, in Arabic mufāḫara , in which the lover of girls (ṣāḥib al-ǧawārī) and the lover of boys (ṣāḥib al-ġilmān) present their arguments. In addition to the main debate, two other disputes occur in the text: one between the ancient poets (al-qudamāʾ) and the moderns (al-muḥdaṯūn), and the other between Basra and Kufa. The former is one of the main debates of the Abbasid literary criticism, and the latter is another literary topos in the early Abbasid period. We could even understand the Mufāḫara , therefore, as structured through not one but three mufāḫarāt. The aim of this contribution is to highlight the importance of the "form" of the text – namely the literary dispute – by analyzing how the three debates interact within the text. I therefore argue that, although the theme addressed in the essay remains of a great interest today, the aim of the text is not only to discuss erotic practices but also to teach the reader a lesson of dialectic. [ABSTRACT FROM AUTHOR]

Khirbet Al-Sheikh Humaid is found 615 m above sea level in the central highlands of Palestine, northwest of the city of Nablus. During rescue excavations carried out at the site, part of a male human skull with a tooth attached was discovered. Accelerator mass spectrometry radiocarbon (AMS 14C) dating and stable isotope analysis were performed on the tooth at the Hertelendi Laboratory in Debrecen, Hungary. Dating revealed the individual had lived in the time frame 900–1030 AD, which is within the Abbasid period (750–1258 AD). Dietary analysis gave information on the daily life of the inhabitants of the settlement, showing local agriculture provided a diet of legumes and vegetables. [ABSTRACT FROM AUTHOR]

Faid was a major pilgrim Islamic oasis located 120 km southeast of the Ha'il Province, northwest of Saudi Arabia. It was founded on the major Hajj Road between Baghdad/Kufa and Medina and was developed by Zubaydah bint Ja'far, granddaughter to the Caliph Abu Ja'far al-Mansur (the founder of Baghdad) and wife to the fifth Abbasid Caliph, Harun Ar-Rasid 775-785 CE. Therefore, during the reign of Harun Ar-Rasid Caliph, the major pilgrim road was renamed from Darb Heerah to Darb Zubaydah. The archaeological site in Faid was referenced and described by several travellers and scholars and excavated by the Heritage Commission, Ministry of Culture, Saudi Arabia 1998-2012. From 2014-2022, the University of Ha'il conducted nine fieldwork seasons at the site. The authors directed the last four seasons, which revealed numerous new discoveries from stratified excavations. This study aims to reconstruct the occupation chronology at the site based on stratigraphic contexts and supported by radiocarbon dating, artefact studies, and written resources. Three occupation horizons were identified at the site; the early Abbasid period was the dominant occupation. The resulting radiocarbon calibrated ages were consistent with the preliminary archaeological studies carried out by the authors. The results presented in this paper represent an attempt to reconstruct the chronology of the study site. [ABSTRACT FROM AUTHOR]

This article examines the narratives that appear in the encyclopedic Rasāʾil Ikhwān al-Ṣafāʾ (Epistles of the Brethren of Purity). Written in the tenth century, this multi-layered Neoplatonic work contains over 40 narratives—parables, allegories, fables, animal tales, and dialogues. These narratives serve multiple purposes, including the elucidation and illustration of ethical, philosophical, religious, mathematical, and scientific concepts. Together they encapsulate the philosophy of the secret society that produced them. With the exception of the famous animal fable, The Case of the Animals vs. Man in the Court of the King of the Jinn , these narratives have received little scholarly attention. Those narratives that have been studied have been considered in isolation rather than with the other narratives of the corpus. This article identifies the narratives in each epistle that utilizes them, shows their distribution, examines their types, and provides examples of the shorter narratives. [ABSTRACT FROM AUTHOR]

Copyright of Al-Mustansiriya Journal of Arts is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Jacob's Well, located in modern city of Nablus and ancient Shechem (Tall Balata) in the northern West Bank of Palestine, attracts modern day tourists and pilgrims. It is found in the eastern suburbs of the city. Since 333 AD, pilgrims have been writing accounts of the well, and it has been venerated by both Christian and Jewish communities throughout its history. It is believed to be the well referred to in the New Testament, where Jesus conversed with a Samaritan woman, the orthodox saint, Photini. It now forms the central feature in the crypt of the St Photini Greek Orthodox church in the walled grounds of a monastery. In order to gain more information on the chronology of the site, we analyzed human skeletal remains found at the site in 1997. These consist of three skulls and a femur. One of the skulls was found in a sarcophagus alongside the church and the two other skulls and a femur were found in a burial ground alongside the monastery, north of the church, over which a room has now been built. Radiocarbon analysis reveals that the remains date to four historical periods or events: the early Christian period, before structural additions to the well by Constantine the Great in the fourth century; the Samaritan Revolts (AD 529 and 556), the Sassanid Invasion (AD 614–628), and Abbasid rule (AD 750–1258). Dating of one skull suggests it may have been that of Germanus, a fourth century bishop of Nablus, and that there may have been a very early structure, shrine, or burial chamber at the site before the fourth century. We provide contextual information based on historical and contemporary literature. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As with many sites in the country, the change in the character of Shiloh in the transition from the Byzantine to the Early Islamic period did not occur immediately with the Muslim occupation. From the analysis of the process with respect to various elements of the site, including churches, dwellings and industrial facilities, it is evident that most of the change occurred in the Abbasid period, after the earthquake of 749 CE. For example, the churches were restored and adapted to the new rules after the occupation but did not resume functioning after the earthquake. Even the complex winepresses and probably the dwellings on the mound remained in use during the Umayyad period. After the earthquake the location of the homes changed, commercial oil presses were established, and a monumental mosque – Jāmiʿ al-Sittīn – was built. Clearly, the Christian community grew progressively weaker throughout the Umayyad period and was unable to rehabilitate itself after the earthquake, while the Muslim community grew stronger, becoming dominant in the Abbasid period. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The first Abbasid Masjid-i Jumʿa in Isfahan, underneath the present-day building, was brought to light by the Italian Archaeological Mission in the 1970s. An in-depth study of the unedited archaeological data obtained from the excavations has allowed the author to equate the mosque with the building described by some historical sources as having been erected close to the ancient nahr (canal) Farsān by the Abbasid governor Ayyūb ibn Ziyād in 767. This paper aims to present some new observations that support this hypothesis. In particular, extending the research to incorporate the study of the water canalization of Isfahan, mostly dated to the Safavid period, suggests the possibility that the mādī Fadan – an old branch of a canal running very close to the present-day mosque – could be identified with the nahr Farsān, thus confirming the identification of the excavated mosque with the 767 building. [ABSTRACT FROM AUTHOR]

Copyright of Basic Education College Magazine For Educational & Humanities Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Review of the Faculty of Divinity of Firat University / Firat Üniversitesi Ylahiyat Fakültesi Dergisi is the property of Review of the Faculty of Divinity of Firat University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper reconstructs the organization and development of factor markets in early medieval Iraq. It shows that from the late Sasanian period on, and accelerating in the early Islamic period, there was a relatively unrestricted functioning of markets for goods, labour, and capital. This stimulated market exchange, associated with growing monetization of the economy, especially in the towns, but also in the countryside, even though coercion remained more pronounced there. We hypothesize that these developments brought economic dynamism but simultaneously increased inequality and furthered the rise of new, powerful elite groups, causing the decline of the same markets. [ABSTRACT FROM AUTHOR]

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Copyright of Review of the Faculty of Divinity of Firat University / Firat Üniversitesi Ylahiyat Fakültesi Dergisi is the property of Review of the Faculty of Divinity of Firat University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dirasat: Human & Social Sciences is the property of University of Jordan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dirasat: Human & Social Sciences is the property of University of Jordan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Miscelánea de Estudios Árabes y Hebraicos. Sección Árabe-Islam is the property of Miscelanea de Estudios Arabes y Hebraicos-Seccion Arabe e Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)