bluuebunny/crossref_metadata_2025_split huggingface dataset:
THE FUTURE OF MAXILLOFACIAL PROSTHETICS IN LIBYA
Authors: Elbashti Mahmoud Ellarousi , Aswehlee Amel Mohamed , Hattori Mariko , Sumita Yuka , Taniguchi Hisashi 
Published: March 2019

Maxillofacial prosthetics is a subspecialty of prosthodontics with a relatively wide scope in that it provides prosthetic rehabilitation and therapeutic appliances for numerous disorders, injuries, and defects of the head and neck region. This subspecialty is widely recognized in developed countries, but less so in many developing countries. This special article is an initial effort to review the current status of maxillofacial prosthetics in Libya’s health and higher education sectors and its future establishment. In addition, we outline the steps needed to move beyond the current status quo in Libya. Based on a review of internationally recognized maxillofacial prosthetic programs based in North America, Europe, Japan, and South Africa, two plans for establishment are recommended for this purpose: an urgent short-term plan and an institutional long-term plan. Applying both plans would initially support maxillofacial prosthetic providers in managing patients with maxillofacial defects and developing contingency plans for follow-up and maintenance.
The Age of the Galland manuscript of the Nights: Numismatic Evidence for Dating a Manuscript?
Authors: Grotzfeld Heinz 
Published: March 2019

The importance of the age of the Galland manuscript of the Nights derives from its being the oldest manuscript extant of this text. There is no date of transcription in the manuscript. In an earlier study, the present writer postulated 1426 as a date post quem because of the mention of the coin ashrafī (first issued by al-Ashraf Barsbāy in 1426). This date post quem has been rejected by Muhsin Mahdi, the editor of the manuscript, in a recent publication in which he attempted to identify the ashrafī mentioned in the text with the gold coin issued by al-Ashraf Khalil (1290–93). This article shows that his identification is untenable, and that the Galland manuscript, in all likelihood, was not copied earlier than 1450.
Two Early Arabic Sources on the Magnetic Compass
Authors: Schmidl Petra S. 
Published: March 2019

In this paper two previously unpublished texts on the magnetic compass from the medieval Islamic world will be discussed, the first by the Yemeni Sultan al-Ashraf (ca. 1290) and the second by the Cairene astronomer Ibn Simʿūn (ca. 1300). These two treatises constitute the earliest known evidence attesting the use of the magnetic compass for the determination of the qibla, the sacred direction of Islam. A brief introduction glimpses at the history of the magnetic compass in Europe and China and mentions previously known early Arabic sources on the instrument and its use. This is followed by some remarks on the authors and the manuscripts, the Arabic texts with English translations, and comments on problems encountered while working on the texts.
"Qad kunna lā naʿbudu 'llāha wa-lā naʿrifuhu". On the Problem of the Pre-Islamic Lord of the Kaʿba
Authors: Pavlovitch Pavel 
Published: March 2019

This article deals with the problem of the pre-Islamic Lord of the Kaʿba. An attempt is made to critically review the accepted theory that Allah had been the main deity of this shrine long before Islam was revealed to the Prophet Muhammad. The evidence of scripture and our other sources suggests that the heathen Arabs may have been not particularly familiar with the notion of Allah as the greatest deity reigning over a swarm of lesser idols. Deities other than Allah were apparently greatly revered in the Kaʿba, and their role as lords of the sanctuary cannot be easily discarded. As for the concept of Allah as the main deity in the Kaʿba, the evidence seems to stem from the early Islamic period, when the monotheistic notion of God prevailed and brought with it a new understanding of history as a sequence of monotheistic prophecies beginning with the very creation of the world. This concept appears to be mainly responsible for the emergence of the belief that Allah was present in people’s faith from the days of Adam until the final reincarnation of His religion in Muhammad’s daʿwa.
Islam in Uzbekistan: Why Freedom of religion is Fundamental for Peace and Stability in the Region
Authors: Simpson Erica Sapper 
Published: March 2019

This paper is dedicated to the people in Uzbekistan, known and unknown, whose future depends on peace and stability in the region. I wrote this paper with two different readers in mind: for the first reader, this paper provides an introduction to the current struggle in Uzbekistan between the traditional values of the non-governmental form of Islam and the modern values of the secular government; for the second reader, who is familiar with this struggle, this paper presents and defends one side of the debate—the traditional values of the independent form of Islam. A discussion of the dilemma posed by this struggle, which is common in many emerging nations, is beyond the purpose of this paper. In the interest of fairness, however, a response would be in order on the problems faced by a newly emerging government with a predominantly Muslim population with the different trends and the varying degrees of fervor and activism one is witness to in such populations. In other words, the current Uzbek regime should also be evaluated in terms of realpolitik. In this way, both sides of the Uzbek question might be revealed for all interested readers.
Teaching Morality: Javanese Islamic Education in a Globalizing Era
Authors: Lukens-Bull Ronald A. 
Published: March 2019

As Indonesia strives to overcome its position as a periphery nation, its populations are faced with increasing challenges to traditional identity and morality. With economic development comes a great exposure to global consumer culture. This paper examines how traditionalist Muslims in Java, Indonesia, are facing the perceived impact of globalization through educational efforts and the re-invention of tradition. A key institution in this process is the Islamic boarding school called pesantren. Pesantren curriculum has become a focal point in the strategy of the traditionalist community to encounter globalization. By shaping curriculum, pesantren leaders are trying to mold future generations of Indonesian leaders and citizens. The goal is to create a society that is fully modern, fully globalized, fully Indonesian, and fully Islamic, one student at a time. In this process, both modernity and tradition are re-invented in such a way that one cannot exist without the other.
Sībawayhi's Observations on Assimilatory Processes and Re-syllabification in the Light fo Optimality Theory
Authors: Edzard Lutz 
Published: March 2019

The last seven chapters (chs. 565–71) of Sībawayhi’s Kitāb contain many phonetic and phonological observations that can be conveniently recast in terms of theories of linguistic preference and natural generative phonology (Hooper 1976), notably in terms of the approach of Vennemann (1983, 1988). Optimality Theory (Prince and Smolensky 1993) offers a formal means to capture the “constraint ranking” that is implicit in Sībawayhi’s rejection of disallowed forms and evaluation of parallelly occurring and competing forms (“candidates”). The relevant phenomena under investigation in this paper are mainly assimilatory processes but also re-syllabification and haplological syllable ellipsis.
Le Problematiche Socio-giuridiche Conesse All'immigrazione Islamica in Europa con Particolare Riguardo alla Situazione Italiana
Authors: De Angelo Carlo 
Published: March 2019

This study deals with the migration flows from Islamic countries, or countries with large Islamic populations, to Europe. Particular attention is paid to the factors that explain these flows from the 1950s to the 1970s. After the restrictive policies or closure introduced in the 1970s, migration shows a clear trend towards permanent settling and takes on new and more defined characteristics. The social-juridical consequences related to these transformations are examined here. The second part of the study describes differences between the Italian and the more general European situation. Sizeable Islamic presence in Italy is a relatively new phenomenon, dating back largely to the 1980s. Unlike elsewhere in Europe, Islam has established itself very rapidly. The whole typology of Islamic institutionalized presence characteristic of other European countries is already visible. As elsewhere, the Islamic community—particularly through the action of the UCOII, the most representative umbrella organization—is trying to reach an intesa (agreement) with the government to obtain a status comparable with that of other religious minorities. However, as of this writing, the process has not yet officially begun. This can be ascribed in particular to the problem of determining which Islamic body should be taken as the legitimate representative of the Muslim communities. With reference to other juridical problems (mosques, ḥalāl food, cemeteries, ḥijāb, marriage, etc.) the paper defends the position that a sustainable immigration policy should be able to reflect the interests of both immigrants and native inhabitants. The most effective strategy, it would seem, can be worked out within a cross-cultural perspective that recognizes that confrontation and dialogue are possible, indeed necessary, among cultures sharing a common core of values and principles, that is to say, a common acceptance of universal human rights.
"Liwāṭ" im "Fiqh": Männliche Homosexualität?
Authors: Schmitt Arno 
Published: March 2019

Despite widespread acceptance by (male) society, Islamic jurisprudence condemns anal intercourse—and this is the meaning of liwāṭ, not “homosexuality,” or “(male) homosexual behaviour.” The Arab conquest had changed neither the modes of production nor the patriarchal order or sexual mores of Egypt, Syria, Iraq and Iran. In Hellenistic societies the main gender division runs not between male and female, and hetero- and homosexual, but rather between penetrator and penetratable (women, boys, slaves, Jews, eunuchs and dancers alike). To penetrate was normal male desire, but to suffer or to allow penetration was shameful, and to enjoy it worse. Islamic law, on the other hand, prescribes the death penalty for extramarital intercourse—with male or female and whether as penetrator or penetrated. Considering the sources of Islamic law, this paper reasons that neither the Holy Book nor the most authentic and earliest apostolic sayings impose a death sentence for sodomy in this life. But Ismaʿīlīs, Zaidīs, most Jaʿfarīs and Shāfiʿīs and many Ḥanbalites punish liwāṭ with the penalty for zinā; the Mālikīs and some Ḥanbalīs and Shāfiʿīs decree the death penalty even for the ghair muḥṣan. Leaving the ghulāt aside, who, if one is to believe Imāmī heresiographies, did allow liwāṭ, some viewing it as a way to transmit holiness, only the rather marginal ẓāhirīya and most Ḥanafites argue that there is no ḥadd—they impose only taʿzīr. Although in the classical period some Ḥanafīs believed it to be allowed in paradise, later the Ḥanafīya narrowed the gap with the other maḏāhib, either by imposing ḥadd az-zinā, or by removing all constraints from taʿzīr. As to sodomizing one’s slaves, only the Ḥanbalīs were unambiguous in their condemnation. The solution to the tension between societal attitude and the sharīʿa is found in strict requirements of evidence: together with general rules of moral conduct, the procedural law makes the execution of the death penalty almost impossible—as long as the sinful and shameful acts take place in private and are denied by the perpetrators.
Mythological and Folkloric Motifs in Syrian Prose: The Short Stories of Zakariyyat Tamir
Authors: Rayhanova Baian 
Published: March 2019

The interest of Arab authors in ancient forms of artistic thinking has grown considerably in recent times and is revealed in different ways: through ethnographical studies, literary adaptations, the publication of legends and myths, and the inclusion of mythological and folkloric material in modern narrative texts. The present paper is an attempt to analyze Zakariyyā Tāmir’s short stories, which are among the most outstanding products of Syrian literature, and to reveal the function of well-known motifs such as the motif of the bewitched place, the motif of the quest for treasure, the motif of the miraculous birth, and others in his works.
Modern Arabic Literature and Islamist Discourse: "Do not Be Coolness, Do not Flutter Safety"
Authors: Snir Reuven 
Published: March 2019

With the rise of Islam, Arab civilization was given a defined ideological and cultural framework within which it could develop. Islam, as a system of symbols, represents the most significant factor in the explanation of Arab cultural, intellectual, and literary history since the seventh century. Arabic literature was never wholly a religious one, but since the revelation of the Qur'ān, the various activities in the literary system generally occurred within the borders defined by Islam and were guided by a cultural heritage that seemed nearly as sacred as the religious law. Islam and, more specifically, the Qur'ān, was also predominant in consolidating principles that ensured, according to most Arab intellectuals in the twentieth century, that modern Arabic literature could only be a direct extension of the classical literature. The dominance of Islamist discourse in the literary system during the last century was reflected through censorship and banning of books for religious considerations and for the harm they might do to public morality. Nevertheless, Arabic literature witnessed during the second half of the previous century a strong trend towards separation from its strict Islamic moorings in order to follow its course as a completely secularized literature. This trend has found its manifestation in both the interrelations of the literary system with other extra-literary systems as well as on the level of the texts themselves. (The term “Islamist” is used here to refer to the cultural activities and the discourse of the religious circles; conversely, the terms “Muslim” or “Islamic” are applied to general religious and traditional cultural phenomena).
Singing Samarra (861-956): Poetry and the Burgeoning of Historiography upon the Murder of al-Mutawakkil
Authors: Ali Samer Mahdy 
Published: March 2019

Historiography on the patricide/regicide of the Caliph al-Mutawakkil (d. 861) developed from a stage of simple description to a burgeoning of mytho-historical narrative. It would appear that what began as a palace scandal—profaning to a putatively sacral community already torn by civil war—developed into a redemptive tragedy with perennial appeal. In a patronage society governed by loyalty to one’s patron or father, this transformation should count as nothing less than conspicuous. This article examines the role of a major Abbasid poet, al-Buḥturī (d. 897), in shaping public perception by cultivating genuine sympathy for the Abbasids and planting the seeds of questions that would be addressed in historical narratives. In particular, I discuss the importance of literary salons or gatherings as a social institution where poetry and historical narratives were recited orally as a means of transmitting knowledge to future generations. These gatherings provide a likely forum where mythic questions of poetry could inspire narrative.
Al-Ghazālī's Contribution to the Sunnī Juristic Discourses on Apostasy
Authors: Ahmad Ahmad Atif 
Published: March 2019

The significance of al-Ghazālī (d. 1111) in Islamic intellectual history cannot be disputed, but his influence on the Sunnī juristic discourse on apostasy may be exaggerated. Ghazālī’s contribution to the Sunnī juristic discourse on apostasy includes a trilogy: first, an attack on the philosophers known as Tahāfut al-falāsifa (The Incoherence of the Philosophers) in which he accuses them of unbelief if they believe in the eternity of the world or God’s ignorance of the particular events of the world or deny bodily resurrection in the world to come. Second is an attack on contemporary Ismāʿīlīs in his Faḍāʾiḥ al-bāṭiniyya (The scandals of the esoteric factions) where he holds their leaders to be infidels in addition to being a source of sedition. Third comes an attempt at providing a conceptual distinction between doctrinal heresy and apostasy while equating the concept of zandaqa with apostasy in his Fayṣal al-tafriqa bayn al-islām wa-l-zandaqa (The distinction between Islam and zandaqa/unbelief). The Sunnī juristic discourse on apostasy was neither influenced by Ghazālī’s attempt to provide a decisive conceptual distinction between apostasy and doctrinal heresy nor by his equating of zandaqa and apostasy. Sunnī jurists referred to examples of apostasy that Ghazālī provided but did not seem to agree with his ambition of resolving the question of apostasy and distinguishing it from heresy once and for all, which left deciding who is an apostate in specific cases a matter of judicial discretion.
"They Shall not Draw Nigh": The Access of Unbelievers to Sacred Space in Islamic and Jewish Law
Authors: Maghen Ze’ev 
Published: March 2019

This essay compares the Sunnī Muslim position(s) concerning the ingress of non-Muslims to the Meccan Sanctuary with the Rabbinic outlook on the entry of non-Jews into the Temple precinct. In both cases, the issue is one of purity and pollution, and the algorithms of each religion’s ritual code are therefore probed in search of the underlying bases for their respective policies on the subject. The discussion will follow the legists through their intricate evaluation of what is perceived by many today to be ‘minutiae’ – it was certainly not seen thus by the jurists themselves. The attitudes of Sharīʿa and Halakha to immersion for the sake of conversion also harbor significant implications for this question, and space is devoted to elucidating the two systems’ variant rationales for requiring this ceremony. Our conclusions reveal a significant difference – indeed, a diametric antithesis – between Judaism’s and Islam’s conceptions of the cultic status of the other.
"In the Presence of Absence": Mahmoud Darwish's Testament
Authors: Rooke Tetz 
Published: March 2019

The Palestinian poet Mahmoud Darwish is well known for his intertextual playfulness and inventiveness, and indeed, in one of his last books, Fī ḥaḍrat al-ghiyāb (In the Presence of Absence, 2006) he alludes to classical Arabic poetry, the Qurʾān, to and his own previous oeuvre. Drawing on a celebrated qaṣīda by the Umayyad poet Mālik Ibn al-Rayb as his model, Darwish composed this work as a funeral speech for himself. Essentially, it is an oration in prose, but snatches of poetry also appear in a stylistic pattern where rhetorical figures abound. Speaking from the barzakh between life and death, the poet reflects on his wordly existence from cradle to grave. Published less than two years before Darwish’s death in August 2008, the text has the double character of prediction and testament. The thesis of this article is that the death of the author adds meaning to it not by his absence, but paradoxically, by his increased presence as an unavoidable point of reference and source of identification for the reader.
The Role of the "B"-prefix in Gulf Arabic Dialects as a Marker of Future, Intent and/or Irrealis
Authors: Persson Maria 
Published: March 2019

This paper presents arguments for a re-analysis of the b-prefix in Gulf Arabic dialects. Similar to several other dialects, Gulf Arabic possesses a b-prefix that is inserted before the p-stem (prefix form) of the verb. However, the Gulf Arabic b-prefix differs substantially from the one encountered in other Arabic dialects. According to most previous studies, the Gulf Arabic b-prefix encodes future tense or intentive mood or a combination of these. Based on a thorough survey of the use of this particle in modern speech, I suggest that it is used in Gulf Arabic today as a generalized marker of the irrealis mood rather than being limited to function as a future/intentive marker. Futurity is one - but not the only or necessarily the most important one – of its connotations. Meanwhile, another marker, rāḥ, emerges as an obvious future marker in some parts of the dialectal area.
What is Happening to "Lughatunā l-gamīla"? Recent Media Representations and Social Practice in Egypt
Authors: Mejdell Gunvor 
Published: March 2019

In one of his later papers (Carter 2006), Michael Carter traced the linguistic arguments and sources according to which the early grammarians based their description and rules of the Arabic language, and how with time this language came to be sanctified and given additional authority by identifying it as the language of the Qurʾān. Carter ends his article by addressing the challenges facing it, as the authority of grammar and of grammarians to control the language of the community fades away, and the ‘language of the people’, that is the vernacular varieties, takes over the domains of the classical ʿArabiyya. This article presents views and arguments found in Egyptian printed media over the past decade and relates them to earlier studies on the language debate. Finally, it discusses the extent to which these media representations reflect observed linguistic practice and social processes at work in the Egyptian language community.
'Foreign Books' in Arabic Literature: Discourses in Books, Knowledge and Ethnicity in the Writings of al-Jāḥiẓ
Authors: Webb Peter 
Published: March 2019

Al-Jāḥiẓ is one of the ʿAbbāsid era’s most celebrated bibliophiles, and his praise of books and championing of ‘writerly culture’ in 3rd/9th-century Iraq are well documented. However, he also expressed distinctly negative appraisals of books that have hitherto received much less scholarly attention. This paper will examine the curiously paradoxical views of al-Jāḥiẓ by considering his opinions on non-Arabic books in the context of scholarly debates in his contemporary Iraq. Al-Jāḥiẓ’s conception of such books intersected debates regarding (a) the suitability of books to transmit knowledge, (b) rivalries between Arabs and non-Arabs in early ʿAbbāsid Iraq, and (c) the merits of translating scholarly writings from pre-Islamic civilisations. Al-Jāḥiẓ’s opinions on these issues led him to develop a particular conception of the ‘perfect book’ whereby he could unreservedly praise his own writings and extol ʿAbbāsid literary culture, but at the same time subordinate foreign literary cultures to the non-literate pre-Islamic Arabians. Al-Jāḥiẓ’s theories reveal that 3rd/9th-century Iraq had not yet become entirely a ‘civilisation of the book’, and that conceptions of language, ethnicity and knowledge influenced the formation of Muslim bibliophilia.