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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]

Jumeirah (Dubai) is one of the most important sites for the understanding of the Abbasid period in eastern Arabia. At the same time, it is severely understudied and the small number of publications available on the subject situates Jumeirah on the margins of academic debate about the region in the Islamic period. This paper aims to prompt discussion on Jumeirah by presenting an overview of the site, a summary of archaeological research and a preliminary study of the typology of stucco decorations. Some issues regarding problems with the reconstructions and renovations of the buildings are also raised. The study of stuccoes contributes to a better understanding of the site’s chronology, indicating its main phase of occupation to the Abbasid period and the possible existence of an earlier, pre-ninth or early ninth century phase.

This dataset constitutes a comprehensive inventory of 125 excavated sites from the territory of southern Bilad al-Sham attesting the occurrence of the Islamic Cream Ware (ICW). It provides information on the typological variety, dating, and general contexts of appearance of this pottery class. In addition, it is supplemented by bibliographical references to all sites included in the database. In general, the following dataset can appear useful for scholars working on the various subjects related to Early and Middle Islamic pottery and settlement of southern Bilad al-Sham.

Introduction One of the arts of writing that emerged in the Arabic literature during the Abbasid period was the art of Maqama writing. This method of literary writing began with Badi ol-Zaman Hamedani and culminated in Abolghasem Hariri’s works. Maqama expresses social, cultural, political, etc. issues in literary forms which begin humorously and end with skillful description. 16 out of 51 Maqamats in Hamedani are named after Iranian cities and cultural and geographical cities of Iran are mentioned in their text. Therefore, considering the high frequency of the names of Iranian cities in Hamedani’s Maqamats, especially in their titles, the present descriptive-analytical study, seeks to investigate how these seven important cities were represented in Maqamats of Badi-ol-Zaman. The study also intends to provide a statistical analysis of the ratio of Maqamats named after Iranian cities in comparison with other Maqamats, and explain the reason for naming and why these titles were chosen for Maqamats. This has been done by the analysis of the text including the name of the city and the rhetorical and semantic study of the title of Maqamats. The study showed that the reason for naming some Maqamats after Iranian cities was diversifying Maqamats, mentioning the signs of civilization and urbanization of these cities as a spatial element in the internal events of Maqamats, in addition to describing the weather conditions, culture, society and also describing some common customs in these cities. Also, the concealment of the often begging and pretending hero of the story in the noisy environment of the city has also been considered. Methodology The present research attempts to analysis the representation of Iranian cities in Maqamats of Badi-ol-Zaman Hamedani in a descriptive-analytical study by using library resources. The data is analyzed by investigating the content of Maqamats and also the analysis of that part of the text in which the name of the city is mentioned. Then, the reason for its naming and the linguistic and non-linguistic references in the text are explained. DiscussionIn half of Maqamats, the names of the cities are used in the text or in the titles. The title is in fact the key, the entrance and the threshold for entering the text, with which the reading of the text begins and ends, and always remains in the mind and heart of the audience even if the text itself is vanished (Balavi et al, 1398: 70). The narrator first refers to the city and the location of the events, but in some cases s/he suffices with the same reference and hastily refers to the protagonist. Urban environment and urbanization have their own characteristics namely noise, congestion, the often unknown identities of the people of the city to each other, and cultural diversity in terms of culture, social, economic factors are among these characteristics. In most of the events, the hero tries to enter a gathering anonymously and amaze the audience with rhetoric and sermons, and by so doing impress the audience with his advice and receive their financial aids. Or, with a messy dress and appearance, cause the audience to feel pity for him and thus achieve his financial desires. In any case, the appropriate space for this is the bustling environment of the city, and these characteristics are vivid in Iranian cities. Therefore, unlike most literary genres in Arabic literature, which develop and reach their peak in the pristine environment of deserts, its origin is often the city, society and urban community. Therefore, the element of place in Maqamats, despite the need to repeat it, is not very prominent. Conclusion Hamedani has used Iranian cities as a spatial element and at the beginning of Maqamats, he puts his audience in a different environment to present different topics, meanings and images to him and to be able to present his Maqamats in a new space with various illustrations, make it available to the audience and make them more fascinated by his writings. The author of Maqamats sometimes refers to the environmental conditions of the region or city where the events of the story took place, and in addition to literary narration, he sometimes pays attention to the geography of that region and even to the religious beliefs of the people.The names of Iranian cities were not the primary element and the main subject of Maqamats, but these names were only mentioned briefly and other issues were considered. The use of the environment of Iranian cities in Maqamats’ titles as the element of place and context of events was with the intention of keeping the protagonist anonymous, the distance of these cities for the Arab audience, and finally a variation on the frequently repeated subjects of the Maqamats.

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]

Arabic calligraphy contributed a great deal to the decoration of applied artifacts in the successive periods of Islamic arts, such as woods, metals, ceramics, textiles ... etc. This research aims to clarify the influence of the Inscriptions on gravestones in the third AH / ninth century AD on the inscriptions executed on Fayyum-style textiles that belong to the same period, by linking the shapes of letters on both, and trying to date the undated textile pieces depending On dated tombstones, The calligraphy used on Fayyum textiles is distinguished by that it does not follow the usual rules of Kufic script, and the letters existing in it take the inscribed form. ساهم الخط العربي بقسط كبير في زخرفة التحف التطبيقية في الفترات المتعاقبة للفنون الإسلامية، مثل الأخشاب والمعادن والخزف والمنسوجات ...... إلخ. ويهدف هذا البحث إلى توضيح مدى تأثير الخطوط المنقوشة على شواهد القبور في القرن الثالث الهجري/ التاسع الميلادي على الزخارف الكتابية المنفذة على منسوجات طراز الفيوم التي تنسب إلى نفس الفترة، وذلك من خلال الربط بين أشكال الحروف على كليهما، ومحاولة تأريخ قطع المنسوجات غير المؤرخة اعتمادا على شواهد القبور المؤرخة، ورغم وجود العديد من الدراسات حول منسوجات طراز الفيوم إلا أن أيا من هذه الدراسات لم تتناول العلاقة بين تلك الكتابات والطراز الفريد للخط العربي الذي انتشر على شواهد القبور في القرن الثالث الهجري/التاسع الميلادي. وقد وضح تأثر الزخارف الكتابية على منسوجات الفيوم بخطوط شواهد القبور من خلال التشابه في العديد من الخصائص منها زخرفة نهايات الحروف القائمة بأنصاف المراوح النخيلية تتخذ شكلا هندسيا مدرجا، إضافة عنصر نباتي يتخذ شكل زهرة محورة أو يشبه الكأس فوق الحروف ذات الشكل الدائري، وجود اللواحق الزخرفية فوق الحروف، زخرفة الأرضية بين الحروف والكلمات بعناصر نباتية أو أشكال فروع و أوراق شديدة التحوير، كتابة حرف العين الوسطى على شكل مثلث مقلوب دون قاعدة بالإضافة إلى ظهور بعض العناصر المعمارية في زخرفة كتابات النسيج، لاسيما أشكال الأقواس التي تشبه العقد أو القبة.

İslâm’ın ilk yıllarından bugüne fıtrî bir olgusallık taşıyan mûsikî sanatı, hayatın tüm mecralarında varlığını göstermiştir. Râşid halifelerle beraber İslam Devleti sınırlarını genişletmiş, yeni kültürlerle tanışılmış ve ictimâî hayatta ilmî faaliyetler artmıştır. Mûsikî sanatı da ilk halifelerle birlikte ibtidâî olarak icra edilmekten ziyade bahsettiğimiz vesilelerle profesyonelliğe doğru evrilmeye başlamıştır. Emevîler döneminde bir sanat dalı olarak beliren ve devlet erkânı tarafından da ilgi gören ve dahi himaye edilen bir uğraşı halini almıştır. Ancak, Abbâsî devletinin geniş kapsamlı kültürel faaliyetleri ile birlikte mûsikî sanatı, ilimler sınıflandırmasında yer almış ve bu sanatın kâideleri belirlenerek nazariyesi oluşturulmaya başlanmıştır. Mûsikîşinaslık ise bir meslek olarak kabul edilmiş, mûsikî icracıları bu manada yaşam sürdürme kaygısı duymadan sanatını geliştirmeye teşvik edilmiştir. Abbasi döneminde önemli oranda gelişme gösteren mûsikî sanatı, devletin halifeleri ve halife çocukları tarafından da ilgi görmüştür. Hükmî ve siyasi bazı engellerin hanedan üyeleri üzerinde etkisi görülmüş olsa da, mûsikîye olan kabiliyetleri, onların bu sanatta faaliyet göstermelerine mani olamamıştır. IX. yüzyıldan günümüze ulaşan eserlerin en önemlilerinden kabul edilen Kitâbü’l-Egânî bağlamında ve tarihsel müzikoloji yöntemi kullanılarak ilk dönem Abbâsî hanedan üyelerinin mûsikî yaşantılarına, icra hayatlarına ve bestekârlıklarına dair rivayetlere yer verilecek olan bu çalışmada, 12 mûsikîşinas/bestekâr hanedan üyesi konu edinilecektir. Yine kaynak tarama yönteminin de temel alındığı bu makalede, Kitâbü’l-Egânî’de yer alan bu isimlerin örnek birer bestesinin güfteleri, usulü ve eserle ilgili var olan diğer bilgilere değinilecektir.

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 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]

Islamic literature is a term referring to the school of thought who believes that a good literary work should view God, man and the world through the lens of Islam. It is conceived that the style of such literature must be of high quality with the Qur’ān, Ḥadith and the legacy of the Islamic scholars being its model. Islamic literature is a universal literature and can be written in any language. However, most of what has been written on the theory and practice of Islamic literature is in Arabic. This study discusses the model of Islamic literature in era of Islam, Umayyad period, Abbasid period, and Modern world. Topics of Islamic literature in modern times are dealing with the moral values ​​in the Qur’ān and the Sunnah of the Prophet, peace be upon him. It discusses Jurisprudence in worship Biography of the Prophet and Praise of the Prophet and his companions God bless them all. The deep knowledge of Arabic language and Islamic literature solves the social and cultural problems around the world.

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.)

Alids, who occasionally try to capture the power after the assassination of Ali by a Kharijit in Ramadan 40/ January 661, have not attempted such a rebellion for a long time after the murder of Husayn b. Ali. During this silence period without any Alid uprisings. Alids have played an active role in the preparation of the Abhasid Revolution which started around 100/718 under the ruling of Muhammed b. Ali Having believed that the Abbasid Revolution, emerged with the slogan of“er-rıda min al-i Muhammed" including also the Alids, shall give the power to them. Alids get disappointed upon the Abbasid government which completely disregards them in the administration of the Islamic state. This frustration provokes the efforts of Adds in the establishment of their own political power by destroying the Abbasid regime. In this article, we will analyze the first of the Add rebellions occurred in this content, namely the uprising of Muhammed en— Nefsu'z-Zekiyye

Copyright of Journal of Arts & Social Sciences (JASS) is the property of Sultan Qaboos 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.)

The era of the early ‘Abbasid caliphate made an important mark on the history of the world by the event of the Greek translation movement, i.e. the translation of Greek thoughts into the Arabic language. In addition to this development, the era also saw the flourishing of interreligious discourse, in both polemical literatures and religious debates, especially between Christians and Muslims. This article tries to describe how those two historical remarks are correlated under the light of other factors such as politics and religious identity. The earliest debate was happened between caliph al-Mahdi (r. 755-785 CE) and a Nestorian Catholicos, Timothy I (728- 823 CE), as the first sample of religious discourses. The second one is the debate between the caliph al-Ma’mun (r. 813-833CE), who arranged many religious debates in his court, with Theodore Abu Qurra (755 – 830 CE), Bishop of Harran. By knowing the motives of the two caliphs who sponsored those events, readers would catch a better picture of the historical contexts of that time.

In this paper, the coinage of Islamic empire is described in detail. The First Abbasid Period was explored and the images and script of dinar and dirham is discussed. The study presents that the dinar and dirham of First Abbasid Period has changed the scripts and has written the name of legend Mohammad and the kalima. On the gold coin the name of Mohammad was scripted, whereas, on the silver coins Kalima was scripted. [ABSTRACT FROM AUTHOR]