scholarly journals ISLĀTTIL PEṆKAḶIṈ PORUḶĀTĀRA URIMAIKAḶ: ORU ILAKKIYA MĪḶĀYVU [ECONOMIC RIGHTS OF WOMEN IN ISLAM: A REVIEW OF LITERATURE]

2021 ◽  
pp. 44-62
Author(s):  
M.M.A. ABDULLAH ◽  
M.I.M. JAZEEL
Keyword(s):  
Human Society ◽  
Economic Rights ◽  
Islamic Period ◽  
Islamic Perspective ◽  
Distribution Of Wealth ◽  
Women In Islam ◽  
Early Islamic Period ◽  
Early Islamic ◽  
Primary Mission ◽  
Islamic Society

The discourse on economic rights of the woman is one of issues spoken today. Islam as code of the life expands in its all aspects, addresses genuine concern about economic rights of the woman. This paper aimed at examining the Islamic perspective on the women economic rights based on review of prevailing literatures and textual sources of Islam. Building a natural and balanced human society is primary mission of Islam through its divine guidance. Islam recognizes the natural abilities of both male and female and assigns their roles in a society. In Islamic social system both genders have their own and unique roles in human development in the meantime both have their rights. The Islamic perspective on economic rights of the woman is derived its basics from the interpretation of the Islamic textual sources primarily al-Qur’an and historical experience of model Islamic society in early Islamic period. The concepts of inheritance, mahr etc. in practice ensure the distribution of wealth to female proportion of the Muslim community and enable them to maintain and involve in the growth.

Christian Borrowings from Islamic Theology in the Classical Period: The Witness of al-Juwaynī and Abū l-Qāsim al-Anṣārī

2014 ◽  
Vol 2 (1-2) ◽  
pp. 125-142
Author(s):  
David Thomas
Keyword(s):  
Classical Period ◽  
Divine Attributes ◽  
Islamic Theology ◽  
Islamic Period ◽  
Language And Thought ◽  
12Th Century ◽  
Early Islamic Period ◽  
Early Islamic ◽  
The Trinity ◽  
Islamic Society

‭This article explores examples of Arab Christian theologians making use of Muslim theological concepts in the early Islamic period. It shows that while Christians appear to have possessed more than passing knowledge of the terminology and methodology employed by contemporary Muslim scholars, they made little use of this, except as a means to explain their teachings and to retaliate against arguments from their Muslim counterparts. It begins by discussing the extent to which the 9th century East Syrian theologian ʿAmmār al-Baṣrī adopted elements from Muslim teachings about the divine attributes, looks at evidence of borrowing in ʿAmmār’s Muslim contemporary Abū ʿĪsā al-Warrāq, and goes on to examine traces of counter-arguments from Christians in a refutation of the Trinity by the 10th century Ashʿarite scholar al-Bāqillānī. In none of these instances is there much sign of extensive absorption by Christians of Muslim concepts. The article then explores in detail traces of possible borrowings by Christians in arguments by the 11th century master al-Juwaynī and his pupil Abū l-Qāsim al-Anṣārī. In neither case does it find evidence of extensive borrowing by Christians, but rather indications that although they lived in an increasingly Islamic society, where their language and thought was imbued more and more with Islamic vocabulary and conventions, Christians continued to maintain their doctrines in forms they had inherited from pre-Islamic times. The record of Muslim theological works up to the 12th century indicates that Christians were not known by Muslims for demonstrating much interest in Muslim theology or for trying to express their doctrines in idioms established by Muslim theologians.‬

Rulers of Makrān and Quṣdār in the Early Islamic Period

1994 ◽  
Vol 23 (2) ◽  
pp. 199-209
Author(s):  
C.E. BOSWORTH
Keyword(s):  
Islamic Period ◽  
Early Islamic Period ◽  
Early Islamic

Scribal Repertoires in Egypt from the New Kingdom to the Early Islamic Period

2018 ◽  
Keyword(s):  
Early Modern ◽  
Point Of View ◽  
Late Antique ◽  
Historical Sociolinguistics ◽  
Islamic Period ◽  
The People ◽  
Modern Egypt ◽  
Early Islamic Period ◽  
Early Islamic ◽  
Point Of Departure

This volume deals with the possibility of glimpsing pre-modern and early modern Egyptian scribes, the people who actually produced ancient documents, through the ways in which they organized and wrote those documents. Breaking with the traditional conception of variation in scribal texts as ‘free’ or indicative of ‘corruption’, this volume reconceptualizes scribal variation in pre-modern Egypt from the point of view of contemporary historical sociolinguistics, seeing scribes as agents embedded in particular geographical, temporal, and sociocultural environments. This volume comprises a set of studies of scribal variation, beginning from the well-established domain of scribal variation in pre-modern English as a methodological point of departure, and proceeding to studies of scribal variation spanning thousands of years, from Pharaonic to Late Antique and Islamic Egypt. This volume introduces to Egyptology concepts such as scribal communities, networks, and repertoires, and applies them to a variety of phenomena, including features of lexicon, grammar, orthography, palaeography, layout, and format.

Maritime trade in early Islamic-period glass: New evidence from the Maʻagan Mikhael B shipwreck

2021 ◽  
Vol 37 ◽  
pp. 102903
Author(s):  
Eyal Natan ◽  
Yael Gorin-Rosen ◽  
Agnese Benzonelli ◽  
Deborah Cvikel
Keyword(s):  
Maritime Trade ◽  
Islamic Period ◽  
Early Islamic Period ◽  
New Evidence ◽  
Early Islamic

USE OF THE GALAXY AS A TOOL FOR SPATIAL AND TEMPORAL ORIENTATION DURING THE EARLY ISLAMIC PERIOD AND UP TO THE 15TH CENTURY

2021 ◽  
Vol 31 (1) ◽  
pp. 1-44
Author(s):  
Andreas Eckart
Keyword(s):  
Milky Way ◽  
The Other ◽  
Temporal Orientation ◽  
Islamic Period ◽  
Space And Time ◽  
15Th Century ◽  
Other Hand ◽  
The Galaxy ◽  
Early Islamic Period ◽  
Early Islamic

AbstractWe study to what extent the Milky Way was used as an orientation tool at the beginning of the Islamic period covering the 8th to the 15th century, with a focus on the first half of that era. We compare the texts of three authors from three different periods and give detailed comments on their astronomical and traditional content. The text of al-Marzūqī summarises the information on the Milky Way put forward by the astronomer and geographer ʾAbū Ḥanīfa al-Dīnawarī. The text makes it clear that in some areas the Milky Way could be used as a geographical guide to determine the approximate direction toward a region on Earth or the direction of prayer. In the 15th century, the famous navigator Aḥmad b. Māǧid describes the Milky Way in his nautical instructions. He frequently demonstrates that the Milky Way serves as a guidance aid to find constellations and stars that are useful for precise navigation on land and at sea. On the other hand, Ibn Qutayba quotes in his description of the Milky Way a saying from the famous Bedouin poet Ḏū al-Rumma, which is also mentioned by al-Marzūqī. In this saying the Milky Way is used to indicate the hot summer times in which travelling the desert was particularly difficult. Hence, the Milky Way was useful for orientation in space and time and was used for agricultural and navigational purposes.

Islamic Glass in the Making

2022 ◽  
Author(s):  
Nadine Schibille
Keyword(s):  
Glass Industry ◽  
Large Scale ◽  
Interdisciplinary Approach ◽  
Islamic Period ◽  
Holistic Understanding ◽  
History Of ◽  
Early Islamic Period ◽  
Early Islamic ◽  
Plant Ash ◽  
Islamic Glass

The ancient glass industry changed dramatically towards the end of the first millennium. The Roman glassmaking tradition of mineral soda glass was increasingly supplanted by the use of plant ash as the main fluxing agent at the turn of the ninth century CE. Defining primary production groups of plant ash glass has been a challenge due to the high variability of raw materials and the smaller scale of production. Islamic Glass in the Making advocates a large-scale archaeometric approach to the history of Islamic glassmaking to trace the developments in the production, trade and consumption of vitreous materials between the eighth and twelfth centuries and to separate the norm from the exception. It proposes compositional discriminants to distinguish regional production groups, and provides insights into the organisation of the glass industry and commerce during the early Islamic period. The interdisciplinary approach leads to a holistic understanding of the development of Islamic glass; assemblages from the early Islamic period in Mesopotamia, Central Asia, Egypt, Greater Syria and Iberia are evaluated, and placed in the larger geopolitical context. In doing so, this book fills a gap in the present literature and advances a large-scale approach to the history of Islamic glass.

A New Architectural Survey of Qaṣr Burquʽ, Eastern Jordan

1991 ◽  
Vol 71 ◽  
pp. 191-215 ◽  
Author(s):  
Svend Helms
Keyword(s):  
Economic History ◽  
Time Range ◽  
Islamic Period ◽  
The Third ◽  
North East ◽  
The North ◽  
Dry Steppe ◽  
Architectural Survey ◽  
Early Islamic Period ◽  
Early Islamic

Qaṣr Burqu⃓ is one of the most remote of the Jordanian so-called ‘desert castles’ (quṣūr) of the early Islamic period: it lies some 200km east of⃓Ammān (figs. 1–4). However, it is neither a castle, nor is it in the desert, rather it represents a variety of building types and lies in the dry steppe (areas receiving less than 100mm of rainfall per annum) of the bādiyat al-šām (literally, the steppe lands of Damascus). Furthermore, most of the architectural elements are not necessarily attributable to the early Islamic period, namely the Umayyad Caliphate of the seventh and eighth centuries, despite a ‘building’ inscription (E4: see below, pp. 206–7) of Walīd b. ‘Abd’l-Malik (Caliph AD 705–15), dated AD 700 (H. 81). Rather, the various architectural entities at the site, and their use, span the time from about the third-fourth (probably a little later) to the eighth centuries AD. This time range and the Qaṣr's remote location are significant in relation to the political and economic history of the Near East, particularly in regard of nomad-state relations across the verdant-steppic interface. The time range of the various constructions includes the period following the dissolution of the limes arabicus which had been extensively refurbished and augmented under Diocletian and later under Justinian in the third and sixth centuries AD. Many of the more remote erstwhile fortlets, forts and legionary fortresses were colonized by villagers and nomads, as well as monks and pious hermits. Between the fourth and sixth centuries (particularly in the sixth century under the Ghassānids), purpose-built monasteries and ‘residences’ for hermits were established throughout greater Syria, some of them far out in the steppe. The military station at Nemāras about 80km to the north-east of Qaṣr Burqu⃓, for example, may have become one of several centres, functioning as a παƍεμβολή νομάδον of the Lakhmids in the region, under the leadership of Imru'l-Qays who was called ‘king of the Arabs’ and who was buried there in AD 328. Places like Qaṣr Burqu⃓ and Deir al-Kinn, on the other hand, may have been founded or re-established as monasteries.

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