Россия и Арабский мир: к 200-летию профессора Санкт-Петербургского университета Шейха ат-Тантави (1810–1861)

265 Islamic history points it had started some time in 8th century. Indian Arabic poets besides other forms of poetry had written maximum in Madh form be- cause it was more close to their heart and believe. A large number of Arabic scholars in India have written Madh poetry through out the ages but their works are not in published form. Despite that there is a long list of Indians who had written the Madh poetry and their works are in published form. Some of the imminent poets are Qazi Abdul Muqtadir Al-Kindi (1304-1389), Abdul Haq Dehlawi (1551-1642), Shah Waliullah Delhlawi (1703-1763), Ghulam Ali Azad Belgrami (1705-1786), Shah Abdul Aziz Dehlawi (1746-1824), Fazl Haq Khairabadi (1798-1862), Faizul Hasan Saharanpuri (1813-1887), Nawab Siddiq Hasan Khan (1833- 1890) and Allama Anwar Shah Kashmiri (1875-1933). Ever, despite the tangible evidences to the age old cultural relations be- tween India and Arab world, there is a widely held view that India has only produced works on Islamic studies like Qur’an, Hadith, Fiqh and other re- lated fields but it has an upper hand in enriching the Arabic literature particu- larly in Madh poetry. This paper will seek to trace out the origin and devel- opment of Arabic Madh poetry in India. Magda El-Nowieemy (University of Alexandria, Egypt) East and West: Reading of Ibn Tufayl’s Hayy Ibn Yaqzan The 11 th and 12 th -century-Spain provided a good context for Islamic- Arabic philosophy to thrive. There had been favourable conditions under which the first philosophical novel Hayy Ibn Yaqzan arose. It was written by Abu Bakr Muhammad Ibn Abd Al-Malik Ibn Muhammad Ibn Tufayl Al- Qaisi Al-Andalusi, an Arab philosopher and physician, born in Islamic Spain (c. 1110-1182). There is more than one accepted way of reading and interpreting this novel. My aim is to make a case for the translation movement as more deci- sive in conceiving this novel. In the early Abbasid era classic, Hellenistic, and later Greek thought were incorporated into Arabic literature by the trans- lation movement which flourished in the latter half of the eighth century of our common era, reached its climax in the ninth, continued into the eleventh, and showed some signs of life in the twelfth and thirteenth centuries. By the end of the tenth century, almost all scientific and philosophical Greek works had been translated into Arabic. On the other hand it is crucially important to be aware of the eastern philosophic production current at the time. Flows from Islamic culture brought key figures in Spain, in philosophy in particular. So Aristotelian ra-