Kufa

The aim of this paper is to provide an alternative chronology for the development of the ‘mosque-dār al-imāra combination’ in Kufa by addressing the issue of the historical phases of the Friday mosque and its relationship with the adjacent qaṣr. Through a critical analysis
of literary sources and an accurate review of the archaeological data available, we will seek to overturn the traditional view by proposing a new dating for the emergence of the physical connection between the two buildings with some insights pertaining to the monumental vocabulary of the Umayyad ruling élite.

I would like in this paper to shed light on the politics of friendship that is foremost in our minds and thinking, and thus forced us to postulate and mobilize the most important views in the world. First of all I will interpret why friendship is considered one of the most important issues in modern philosophy, particularly in Islamic thought, and what its repercussions on political action. There is no exaggeration in saying that both in the past and the present, and maybe in the future, the idea of friendship is highly influential, simply because political awareness is grounded in a policy of friendship. Our concept of friendship takes us to three main significant areas that need to be reconsidered These will be examined from the mythical point of view of the epic of Gilgamesh. The first is Rivals Friendship which is established on the basis of an equality among the available resources between two members, according to a coalition concept whether from a common side interest or to e...

Özet: Basra, Hz. Ömer’in emriyle Utbe b. Ğazvân (ö.17/638) tarafından 14-16/635-637 yılları arasında kurulmuştur. Akabinde Ebû Musa el-Eş’arî (ö.44/665), Enes b. Mâlik (ö.93/712) ve Muğîre b. Şu’be (ö.50/670) gibi pek çok sahabi buraya yerleşmiş ve “Basra Mektebi”ni kurmuştur. İlk üç asır boyunca dil, kıraat, fıkıh, tefsir ve hadis alanlarında önemli çalışmalar yapılmıştır. Üçüncü hicri asırda, hadiste otorite olan pek çok alim çok değerli eserler kaleme almışlardır. Ebu Dâvud et-Tayâlisî (ö.133-204/750-819), Ali b. el-Medînî (ö.161-234/777-849) ve Ebu Dâvud es-Sicistânî (ö.202-275/817-889) bu alimlerden sadece birkaçıdır. Bu çalışmada Basra’da yetişen eser sahibi bazı önemli hadisçilerin biyografilerini ortaya koyup, eserlerine işaret etmiş bulunmaktayız.
Abstract: The city of Basra was build by Utba b. Gazvan (d.93/638) between 14-16/635-637 years by direction of Hz. Omar. İmmediately, after building, a lot of companions of the Prophet (PBUH), like Ebû Musa el-Eş’arî (d.44/665), Enes b. Mâlik (d.93/712) and Muğîre b. Şu’be (d.50/670) settled there. Then they founded “Basra school”. In that school, during first three centuries important studies about Arabic language, reading of Quran, fiqh and hadithhad been made. Many outhority scholars in hadith had written important works at third century A.H. Some of them are Ebu Dâvud et-Tayâlisî (d.133-204/750-819), Ali b. el-Medînî (d.161-234/777-849) ve Ebu Dâvud es-Sicistânî (d.202-275/817-889). In thisstudy, we mentioned biographies of some hadith scholars and refered their works.

Architecture as a dialectic Rifat Chadirji is considered to be one of the major XXth century Iraqi architects, not only through his realizations but also through the considerable bulk of his work in the fields of architectural practice, theory, teaching and photography. He belongs to the second generation of Iraqi architects who studied abroad and returned just after graduating, in order to build a modern country.(1) At that time Iraq was implementing an ambitious modernist development which it could afford given the booming oil revenues. As of 1952 Rifat Chadirji was to take part actively in the renewal and redefinition of architectural practices, aims and spirit, by playing a prominent role in several concomitant fields: as an advisor in the Ministry of Public Works he became familiar with construction policies and strategies; as the founder of his own private company, Iraq Consult, he could use the opportunities given by private commissions to freely express formal experimentatio...

The 9/11 attacks have affected the representation of the Arabic and Islamic identity and a great deal of research has been interested in the study of this representation. Most of this research has been directed to the study of the 9/11 political discourse showing that this discourse embeds misrepresentations of Arabs and Muslims through powerful rhetorical features. The present paper finds it interesting to study the representation of the Arabic and Islamic identity in literature rather than in politics, and in order to remain within the context of the 9/11 attacks and the issue of terrorism, it chooses to analyze one of the 9/11 novels, namely Lorraine Adams’ (2004) Harbor. A critical discourse analysis following Fairclough’s (2001) analytical procedure is applied to understand the ideological dominant discourse through the identification of the rhetorical devices on which this literary discourse is based.It is concluded that Harbor is based on a shocking sequencing of its backstor...

"Akhbarions" of the 1st and 2nd centuries AH have had lasting effects on the Islamic historiography and the understanding of the Muslims of later centuries. Amer al-Shaabi (28-105 AH) is one of Akhbarions. He, who was famous in the fields of Fiqh and Hadith, and history, has received much attention from Islamic historians. There are contradictory narratives by him about the events and the influential Muslims of the Islamic world. The main purpose of this study is to identify and analyze the contradictions in the narratives of al-Shaabi. The findings reveal that Abu Omar's narrative changed as a result of the socio-political changes of Kufa and the interests of the nobility of Hamdān tribe and his own. These changes fall under three categories. The period of 28-66 AH was influenced by his childhood environment so that we can detect traces of Shiism in his narratives. The second episode of his life began with his separation from Mokhtar's uprising (66 AH) and continued until Ibn al-Ashath's uprising (81 AH). At this stage, he distanced himself from Shiism under the influence of his status in Fiqh and as a reaction to the growth of the Ghulat. Thus, his narratives became anti-Shiite, although he was still a supporter of Ali in this period. The defeat of ibn al-Ashash (84 AH) marked the third episode of his life in which he became devoted to the Umayyad dynasty to the extent that he quoted a story in favor of the Umayyad Caliphate and against Imam Ali.