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A collection of essays written in honour of Professor G. Rex Smith, arabist, historian, and scholar of the medieval history of the Yemen, on aspects of the pre-Islamic and Islamic history of Arabia and the Yemen written by a group of international scholars.
This is the first English translation of the Tarikh al-Mustabsir, written in the early quarter of the thirteenth century by Ibn al-Mujawir. The text is a fascinating account of the western and southern areas of the Arabian Peninsula by a man from the east of the Islamic world, probably from Khurasan in Iran. Ibn al-Mujawir was a man who in all probability followed the age-old Islamic practice of making the pilgrimage to Mecca and thereafter travelling in the area to further his business interests. His route began in Mecca and essentially ran south through the Red Sea coastal plain, Tihamah, down into the Yemen and along the southern coast of the peninsula. He paused long in Aden, where he observed closely the activities of the port to report at some length on its administration, its taxes, its markets, its currency, its weights and measures, and the like. His route then continued along the southern coast of Arabia into the Gulf, and he presumably returned home to the east via Iraq. The author is a wonderful observer of people: their buildings, their dress, their customs, their agriculture, their food and their history. This book is a unique source for the social and economic history of thirteenth-century south Arabia, written with a humour and wit otherwise unknown in the writings of medieval Islam. The text is of major linguistic importance too, written as it is in a far from classical Arabic. This translation is fully annotated with an introduction, appendices, glossary and full index, and contains maps and illustrations.
The pre-modern period saw a background of inter-ethnic strife among Arabs and non-Arabs, mainly Persians. Starting from the symbolic and cognitive roles of language, Yasir Suleiman shows how discussions about the inimitability and (un)translatability of the Qur'an in this period were, at some deep level, concerned with issues of ethnic election. In this respect, theology and ethnicity emerge as partners in theorising language. Staying within the symbolic role of language, Suleiman goes on to investigate the role of paratexts and literary production in disseminating language ideologies and in cultural contestation. He shows how language symbolism is relevant to ideological debates about hybrid and cross-national literary production in the Arab milieu. In fact, language ideology appears to be everywhere, and a whole chapter is devoted to discussions of the cognitive role of language in linking thought to reality.
The pilgrimage to Mecca, or Hajj, has been a yearly phenomenon of great importance in Muslim lands for well over one thousand years. Each year, millions of pilgrims from throughout the Dar al-Islam, or Islamic world, stretching from Morocco east to Indonesia, make the trip to Mecca as one of the five pillars of their faith. By the end of the nineteenth century, and the beginning of the twentieth, fully half of all pilgrims making the journey in any given year could come from Southeast Asia. The Longest Journey, spanning eleven modern nation-states and seven centuries, is the first book to offer a history of the Hajj from one of Islam's largest and most important regions.
What makes language beautiful? Arabic Poetics offers an answer to what this pertinent question looked like at the height of the Islamic civilization. In this novel argument, Lara Harb suggests that literary quality depended on the ability of linguistic expression to produce an experience of discovery and wonder in the listener. Analyzing theories of how rhetorical figures, simile, metaphor, and sentence construction are able to achieve this effect of wonder, Harb shows how this aesthetic theory, first articulated at the turn of the eleventh century CE, represented a major paradigm shift from earlier Arabic criticism which based its judgement on criteria of truthfulness and naturalness. In doing so, this study poses a major challenge to the misconception in modern scholarship that Arabic criticism was 'traditionalist' or 'static', exposing an elegant widespread conceptual framework of literary beauty in the post-eleventh-century Islamicate world which is central to poetic criticism, the interpretation of Aristotle's Poetics in Arabic philosophy and the rationale underlying discussions about the inimitability of the Quran.
In these studies Michael Macdonald examines the extraordinary flowering of literacy in both the settled and nomadic populations of western Arabia in the 1500 years before the birth of Islam, when a larger proportion of the population could read and write than in any other part of the ancient Near East, and possibly any other part of the ancient world. Even among the nomads there seems to have been almost universal literacy in some regions. The scores of thousands of inscriptions and graffiti they left paint a vivid picture of the way-of-life, social systems, and personal emotions of their authors, information which is not available for any other non-élite population in the ancient Near East outside Egypt. This abundance of inscriptions has enabled Michael Macdonald to explore in detail some of the - often surprising - ways in which reading and writing were used in the literate and non-literate communities of ancient Arabia. He describes the many different languages and the distinct family of alphabets used in ancient Arabia, and discusses the connections between the use of particular languages or scripts and expressions of personal and communal identity. The problem of how ancient perceptions of ethnicity in this region can be identified in the sources is another theme of these papers; more specifically, they deal from several different perspectives with the question of what ancient writers meant when they applied the term 'Arab' to a wide variety of peoples throughout the ancient Near East.
This book focuses on the time before the Quran and the emergence of Islam. The research delves into the origin of the Quran, using its verses alongside investigative works which support various new theories. The Quran is a written document which, according to recent discoveries such as, the recently discovered world's oldest Quran manuscript at the University of Birmingham, can be traced to the lifetime of Prophet Mohammad. It focuses on the time preceding Islam and highlights the relationships that are pivotal for understanding the development of Islam. The danger posed by false interpretations of the Quran has become increasingly more serious from first appearance of Islam until today, the result of which we can see clearly in our current world. Hence the Quran itself is the most important document to be researched and studied for resolving the problems caused by its false interpretation.
Dedicated to their teacher, Abraham L. Udovitch, his students offer in this volume a chronologically, geographically and thematically wide range of papers united by an emphasis on a close reading of primary sources and the juxtaposition of different genres of narratives.
"Including Selections from Sayyed Ahmad 'Alawi's Sharoh Kitaab al-Qabasaat."
The most sacred site of Islam, the KaE ba (the granite cuboid structure at the centre of the Great Mosque of Mecca) is here investigated by examining six of its predominantly spatial effects: as the qibla (the direction faced in prayer); as the axis and matrix mundi of the Islamic world; as an architectural principle in the bedrock of this world; as a circumambulated goal of pilgrimage and site of spiritual union for mystics and Sufis; and as a dwelling that is imagined to shelter temporarily an animating force; but which otherwise, as a house, holds a void.