Introducing Arabic Rhetoric is a collection of lecture notes delivered for undergraduate and post-graduate courses taught at Schools within the university of London as well as independent educational colleges. It is merely an introductory book that supplements the classroom material and subject lecture and aims to introduce students to the unique discipline of rhetorical studies as understood and formulated by Medieval Muslim rhetoricians drawing on materials from classical Qur'anic commentary and Arabic linguistics. The book comprises of ten broad chapters outlining preliminary areas and a general exploration of traditional sub-fields within Arabic rhetoric applied to the Qur'an. The book contains primary Arabic source material with all key technical terms translated with extensive notes and a helpful glossary at the end. There is also an appendix at the end that includes an Arabic edition of the primer on rhetoric composed by 18th century jurist, Mystic and philologist Ahmad al-Dardir focusing specifically on 'Ilm al-Bayan ('Figures of Speech') for a small representative text for further study and exploration.

Arabic Rhetoric explores the history, disciplines, order and pragmatic functions of Arabic speech acts. It offers a new understanding of Arabic rhetoric and employs examples from modern standard Arabic as well as providing a glossary of over 448 rhetorical expressions listed in English with their translations, which make the book more accessible to the modern day reader. Hussein’s study of Arabic rhetoric bridges the gap between learning and research, whilst also meeting the academic needs of our present time. This up-to-date text provides a valuable source for undergraduate students learning Arabic as a foreign language, and is also an essential text for researchers in Arabic, Islamic studies, and students of linguistics and academics.

Criticism on the racial theory of kingship.

This guide's focus is modern literary Arabic, particularly the style employed by newspapers. Each chapter begins with a text embodying the points to be discussed, and the carefully chosen vocabulary terms are those that arise most often in spoken and written Arabic. A vocabulary list appears in the appendix.

The two centuries following the rise of the Abbasid caliphate in 750 witnessed a wave of translations from Greek into Syriac and Arabic. The translation and reception of Aristotle's Rhetoric is a prime example for the resulting transformation of antique learning in the Islamic world and beyond. On the basis of a close textual analysis of the Rhetoric, this study develops elements of a comparative “translation grammar” of Greek-Arabic translations. Contextualizing the analysis with an account of the textual history and the Syriac and Arabic philosophical tradition drawing on theRhetoric, it throws new light on the inner workings of the “translation movement” and its impact on Islamic culture.

In Arabic Oration: Art and Function, Tahera Qutbuddin presents a comprehensive theory of this foundational prose genre, analysing its oral aesthetics and its political, military, and religious functions in early Islamic civilization, tracing its echoes in Muslim public address today.

The first English-language translation of a crucial medieval Arabic commentary on Aristotle’s Rhetoric, with context on its contribution to intellectual history. Abū al-Walīd Muḥammad ibn Aḥmad ibn Rushd (d. 1198 AD), known as Averroes in the West, wrote one of the most significant medieval Arabic commentaries on Aristotle’s famous treatise, Rhetoric. Averroes worked within a tradition that included the Muslim philosophers Al-Farabi (d. 950) and Avicenna (d. 1037), who together built an early canon introducing Aristotle’s writings to the academies of medieval Europe. Here, for the first time, Lahcen El Yazghi Ezzaher translates Averroes’ Middle Commentary into English, with analysis highlighting its shaping of philosophical thought. Ibn Rushd was born into a prominent family living in Córdoba and Seville during the reign of the Almoḥad dynasty in the Maghreb and al-Andalus. At court, he received support to write a body of rhetorical commentaries extending the work of his Arabic-Muslim predecessors, a critical step in fostering Aristotle’s influence on European scholasticism and Western education. Ezzaher’s meticulous translation of Averroes’ Middle Commentary reflects the depth and breadth of this engagement, incorporating a discussion of the Arabic-Muslim commentary tradition and Averroes’ contribution to it. His research illuminates the complexity of Averroes’ position, articulating the challenges Muslim scholars faced in making non-Muslim texts available to their community. Through his work, we see how people at different historical moments have adapted intellectual concepts to preserve rhetoric’s vitality and relevance in new contexts. Averroes’ Middle Commentary exemplifies the close connections between ancient Greece and medieval Muslim scholarship and the ways Muslim scholars navigated an appreciation for Aristotelian philosophy alongside a commitment to their cultural and religious systems.