Usually thoughts are not in isolation but in varing degrees have interrelations with each other. With regard to this historical fact as a classist want to explore the reception of a few medieval Arabic texts and writers of Socrates available teachings about politics.

Dans la littérature arabe médiévale, il existe une façon spécifique de mourir à cause d’une passion amoureuse, liée à la conception d’un amour chaste qui possède ses propres valeurs et qui ne peut s’exprimer que dans les limites de ses propres règles. Le présent article étudie les vers récités par les amants avant d’exhaler leur dernier souffle contenus dans une vingtaine de notices d’al-Wāḍiḥ al-mubīn fī ḏikr man ustušhida min al-muḥibbīn (ou Précis des martyrs de l’amour) de Mughulṭāy (m. 1361). (...) En analysant les situations dans lesquelles ces vers sont prononcés, nous avons essayé de comprendre s’il existe (ou non) une manière spécifique, déclinée au féminin, d’exprimer son émotion avant de mourir. (shrink)

There are many moral values that the Arab writers have written about either in prose or poetry. This emphasis on morality in classical Arabic literature has also been the subject of many academic studies. The abundance of the literary material in this field has attracted the attention of researchers. One of these is the emphasis on "naturalness" which we have seen in classical Arabic literature. In the Arab society which social ties are very strong the moral (...) values have been summarized with the concept of al-murūah/chivalry over time. In these sources that is including poems, parables and anecdotes about morality allthings on the moral values are brought together. Hereunder the main thing in the moral maturity is the naturality. Criticism of ostensible behaviors has taken place in an important part of these works. For example, ancient perception of morality is a predestination that comes from creation has found its response in Arabic poetry. Many Arab poets have stated that one's innate character will beat and the reason will be defeated. On the other hand, some poets tried to establish a balance between character and wisdom. Accordingly, it has been stated that people are innately inclined to falses but they also have the potential to restrain their innate evil tendencies with the ability of mind given to them. These poets liked to explain this balance through the simile stating he ambitious horse that wants to run at full speed is restrained with a bit. According to this simile the man is like a person on the back of a raging horse with the evil inclinations cultivated in his nature. The soul he carries wants to take him wherever it wishes. However, he has a mind that is like a bridle in return for the soul inside him. On the other hand, when we look at the encyclopedic sources of Arabic proverbs we see that there are proverbs comparing many moral attributes with animals. In Turkish proverbs, cunning is identified with the fox and industriousness with the ant, and in Arabic proverbs a very rich human character-animal pairings stand out. These proverbs are based on the idea that people's character is the product of nature. Because each animal species has appreciated characteristics and these features occur without learning and education. In addition, the issue of the naturalness of morality was also used for the purpose of praise and satire in the classical Arabic poets. The poet makes his reproach or anger towards someone through his character. When describing his lover he states that the beauties that adorn him come from creation. Therefore, it can be said that the emphasises of character/nature/temperament in the poems in which these and similar emotions are aroused, are the motifs that serve the purpose of the poet. Finally Arab writers have offered many recommendations in literary form on issues such as brotherhood, solidarity and cooperation for the healthy continuity of social relations in the Muslim society, and they have included anecdotes and poems within the framework of the subject. The study is mainly based on the descriptive method, however, the way the authors handled the subject is analysed when it is deemed to be appropriate. Considering that there is no specific study in Turkish and Arabic literature within the framework of the present study, it is aimed to investigate the literary material in the subject in question. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Crossing Borders: Love between Women in Medieval French and Arabic LiteraturesCary Howie (bio)Sahar Amer, Crossing Borders: Love between Women in Medieval French and Arabic Literatures. Philadelphia: U of Pennsylvania P, 2008, xii + 254 pp.Sahar Amer’s Crossing Borders adds to the expanding bibliography on medieval sexualities by showing the resonances between certain female same-sex relationships in medieval French literature and analogous, though generally more explicit, (...) relationships between women in the medieval Arabic tradition. In the process, sexuality becomes a way of talking about the porous boundaries that constitute the field of Old French, and perhaps even Western, literature as such.Amer’s book couldn’t have arrived at a better time, as Sarkozy’s French government once again, in the name of French values, intervenes in the debates around religion and clothing in the public sphere, debates in which the old divides between France and its constitutive others—in this case, certain kinds of Islam and certain kinds of women— have once again come to the fore. By proposing that “medieval French writing is essentially a hybrid, cross-cultural project” (163), Amer contributes not just to the emerging sense of the Middle Ages’ postcoloniality (as articulated by Jeffrey Jerome Cohen and Sharon Kinoshita, among others) but also to the work being done by intellectual historians and cultural theorists such as Joan Scott and Diane Rubenstein on the fantastic investments that take place within and around French universalism (which could be said to inform the idea of the literary no less than the idea of the citizen).Crossing Borders begins with the notion of borders as “fluid spaces of cultural exchange, adaptation, and collaboration” (ix), and it is the emphasis on a more general sense of cultural exchange, more than the fact of borders per se, that will permeate the chapters that follow. (In fact, the border, like “the lesbian,” Amer’s polemical term of choice for the women she describes, may be important for her argument precisely insofar as it resists visibility, as it remains to some extent difficult to locate.) Amer’s reading of Old French texts, in dialogue with a handful of medieval Arabic narratives and erotic compilations, proceeds from an understanding of medieval culture in which there is “a continuity rather than a rupture between medieval and modern conceptions of alternative [End Page 156] sexualities” (9), and in which it is possible to argue for influences that are tough, if not impossible, to trace empirically. According to this logic, ideas and stories may have circulated “next to” more tangible material goods taken to and from the Arab Islamicate world (13), and French authors may have “culled some elements from Arabic material and wove[n] them into a literary fabric to suit their audience’s sensibilities” (163). This attentiveness to what “may have” happened (e.g., 44, 110) is one of the signature gestures of Amer’s critical poetics, which I am tempted to describe as an imaginative historicism, committed at once to the explanatory power of historical context and to what Amer will repeatedly call the “imagination of the audience” (e.g., 79).After an initial chapter outlining this “cross-cultural” poetics of contextualization and imaginative investment, chapter 2, “Crossing Linguistic Borders,” is dedicated to seven stanzas of a late twelfth-century poem, Étienne de Fougères’s Livre des manières, in which a long description is given of women who go “against Nature” by “join[ing] shield to shield without a lance” (32). Amer reads these military metaphors for female homoeroticism in light of Arabic sources including, for example, al-Jurjani’s eleventh-century Anthology of Metonymic Devices, in which one of the cited commonplaces observes, “They [lesbians] manifest a war in which there is no spear-thrusting” (36). Most provocatively, Amer argues for the Arabic provenance of two otherwise untranslatable words in Étienne’s text, “trutennes,” which she traces to an Arabic root meaning “the mons of the beloved” (40), and “eu,” which she interprets as an orgasmic onomatopoeia. From mons to moans, the “medieval French literary lesbian” is a condensation of forms and fantasies—and noises—that come from before and beyond medieval France. In fact, the... (shrink)

El sarcasmo que se manifiesta hacia los representantes de las profesiones intelectuales es un fenómeno patente en los períodos 'abbasí y buyí. Aunque los eruditos de la gramática árabe fueran clásica el blanco especial de tales burlas en la literatura de ese período, también se encuentran en las fuentes muchas anécdotas e historietas en las que se hace burla de otros estudios y actividades intelectuales y religiosas, así como de los que las ejercen. La lista incluye disciplinas tales como el (...) estudio del hadíth, varias ramas del fiqh, etc. En este artículo se analiza el contenido irónico de los chistes y versos y se identifica el elemento común en la mayoría de estos textos en el hecho de que se hace burla, casi siempre, del esnobismo de los doctos demasiado pedantes y solemnes, contra los cuales "triunfa" lo alegre, sensato y realista. En conclusión, se ofrece una interpretación de estos chistes y alusiones en los textos literarios en el contexto de los enormes cambios sociales del período 'abbasí: parece razonable suponer que se refleja aquí un nuevo tipo de cultura literaria, urbana, altamente civilizada y frívola, para lo cual no bastaba ya con imitar modelos de expresión, vida y cultura anteriores y más solemnes, sino que buscaba manifestarse con mayor libertad tanto en la literatura como en otros ámbitos de la vida cultural. Todo este cambio cultural, empero, parece haber sucedido dentro de la clase educada y élite, de forma que no se debe suponer que estos textos representen la voz de las clases bajas en la literatura. (shrink)

Language‟s definition varies in the literature. One of the most accurate definitions of language is that the language is the voice through which people express their purpose, it is a tool for communication, understanding and interaction between people, and this is a phenomenon that reflects human knowledge and culture. At the same time, it is a powerful factor that animates people and helps them to develop and thrive. The beauty of the language is reflected in examples of poetry and (...) prose of folk literature. It is one of the most famous and widely spoken languages in the world. Arabic is the language of science and culture and helps to transmit religious, scientific and literary knowledge throughout history. There is no doubt that Arabic literature emphasizes the beauty of the Arabic language from preIslamic times to the present day. Arabic literature attracts the attention of the whole world, both ancient and modern. One of the countries where the Arabic language and its literature is taught is Azerbaijan. There are universities and institutes that contain faculties of Arabic literature and its departments. One of the scientific institutions that study the Arabic literature is the Institute of Oriental Studies named after Ziya Bunyadov of the National Academy of Sciences of Azerbaijan. It should be noted that the most important results of scientific research and books of the Institute are used in educational institutions within the country and abroad. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 94 Heft: 1 Seiten: 304-308.

The Man of Wiles in Popular Arabic Literature: A Study of a Medieval Arab Hero. By Malcolm C. Lyons. Edinburgh: Edinburgh University Press, 2012. Pp. x + 254. $105.

Arabic Poetics: Aesthetic Experience in Classical Arabic Literature. By Lara Harb. Cambridge Studies in Islamic Civilizations. Cambridge: Cambridge University Press, 2020. Pp. xviii + 298. $99.99 (cloth); $29.99 (paper); $18.49 (ebook).

Metaphor was based on similarity. During their history the Arabs adopted different logical systems in their scientific investigations. They shifted from Aristotle's logic accepted by the philosophers to that of the theologians and jurisconsults, and later again back to Aristotle's logic. In all these logical systems the definition of metaphor was dependent on the ever changing meaning of “similarity”. The seemingly unchanging definition of metaphor implies different interpretations in different ages parallel to the changing logical background.

From the ancient Egyptian tale of a Shipwrecked Sailor through to Sinbad and Robinson Crusoe, the stranded castaway living and philosophizing alone on a strange, desert island is a theme which has captured the imaginations of writers spanning cultures and millennia. Most familiar to Western literary historians is Daniel Defoe’s Robinson Crusoe, which inspired generations of writers from Jonathan Wyss and William Golding to Michel Tournier and J.M.Coetzee. However, little attention has been paid to Defoe’s antecedents, such as the remarkable (...) HayyIbn Yaqzan by twelfth-century Arab physician and philosopher, Muhammad Ibn Tufayl. Mahmoud Baroud here conducts a detailed comparative textual analysis of Hayy Ibn Yaqzan and Robinson Crusoe, and concludes that Daniel Defoe was likely to have been deeply influenced by Ibn Tufayl’s Arabic text. This book will be of interest to students and scholars of comparative literature, along with medieval Arabic literature, culture, and philosophy. (shrink)

IntroductionA literature review can be defined as locating, gathering, highlightingand summarizing the previous studies that most strongly relate toresearch topic. It helps a researcher to determine whether a researchtopic or subject is worth studying and it also provides insight into waysin which a researcher can limit the scope to a required area or subject ofinquiry. This article will scrutinize earlier studieson the influence and impact of the Arab uprisings – beyond the affectedstates in the region of Middle East and (...) North Africa. (shrink)

Undoubtedly, religion is the most important element in the life of nations. Arab, Persian and Turkish nations have experience dvery important changes and developments in the socialfield with the acceptance of Islam. Inordertomaketheirlives in accordance with the supreme principles of religion, they gradually gave up their ancient traditions, which did not comply with the orders and prohibitions of the religion of Islam, The Change That Took Place in social life was also reflected in the works produced in the field of (...) literature and art. It is possibletoseethatwiththe acceptance of Islam, newliterarygenresemergedaroundthe life of the Prophet and in this context, literary genres such as Hundred Hadith, Forty Hadith, Regâibiyye, Şefaat-nâme, Esmâ-ı Nebî were written. One of these species is the hilyes that deal with the life and physical characteristics of the Prophet and enable him to reach then extgenerations. They contain important information about the external features of the Hz. prophet at a time when the description was not appropriate, and present them in a visual richness for those who did not see the prophet in later periods. According To Sources, the poet's real name is Bedreddin Ömer Vanî, his birthdate is 1074/1664 and his death date is 1126/1714. Although There is noin form ation about his education life in the sources, he was known as a scholar and a virtuous person during his lifetime. As a person who knows enough Arabic, Persian and Turkish to write poem in these languages, it is mentioned in the sources that he has Works belonging to different disciplines outside the field of literature. In This Study, firstly, general information about the literary genre of hilye is given. Thenamesand Poets of the hilye worksortextswritten in verse whichareseparateorincluded in different works in Turkish Literature Mentioned. Information about the life and works of Bedreddin Ömer, the poet of the work, is given. Detailed Information in terms of form andcontentaboutthis hilye-typeworkwrittenbythepoet is given. Inthelastpart, the hilye text in Arabic wastranscribedan translated into Turkish. (shrink)

“It is important to stress that a variety of positions with respect to feminism, nation, religion and identity are to be found in Anglophone Arab women’s writings. This being the case, it is doubtful whether, in discussing this literary production, much mileage is to be extracted from over emphasis of the notion of its being a conduit of ‘Third World subaltern women.’” Building on Geoffrey Nash’s statement and reflecting on Deleuze and Guattari’s conceptualization of minor literature and Gloria Anzaldua’s (...) Borderland, we will discuss in this paper how the writings of Arab Anglophone women are specific minor and borderland narratives within minor literature through a tentative localization of Arab women’s English literature into distinct and various categories. By referring to various bestselling English works produced by Arab British and Arab American women authors, our aim is to establish a new taxonomy that may fit the specificity of these works. (shrink)

Representations of the heavens in various levels of detail can be found in a number of branches of Arabic literature. One particular genre, the hay'a texts, has as its purpose a full though non-mathematical discussion of the arrangement of the celestial orbs; hay'a writers are particularly sensitive to the philosophical requirements which all systems must meet. The pivotal work in this genre, On the Configuration, was written by Ibn al-Haytham. Later writers continued to produce works in the spirit (...) of On the Configuration. In the east, al-Tusi and his followers developed new models; in the west, a group of thinkers tried to rediscover the models which, so they thought, were the ones endorsed by Aristotle himself. (shrink)

In Aesthetics in Arabic Thought from Pre-Islamic Arabia through al-Andalus José Miguel Puerta Vílchez analyzes the discourses about beauty, the arts, and sense perception that arose within classical Arab culture from pre-Islamic poetry and the Quran (sixth-seventh centuries CE) to the Alhambra palace in Granada (fourteenth century CE). He focuses on the contributions of such great thinkers as Ibn Ḥazm, Avempace, Ibn Ṭufayl, Averroes, Ibn ʻArabī, and Ibn Khaldūn in al-Andalus, and the Brethren of Purity, al-Tawḥīdī, al-Fārābī, Avicenna, Alhazen, (...) and al-Ghazālī in the East. The work also explores literary criticism, calligraphy, music, belles-lettres (adab), and erotic literature, and highlights the contribution of Arab humanism to shaping the field of Aesthetics in the West. (shrink)