الاثنينية ::المكتبة

مكتبة الاثنينية

The Influence of Pre-Islamic Arabian Art

On Islamic Art

By Prof. A.R. AL-Ansary

The main objective of this paper is to attempt to identify the links between the arts of the two periods of pre-Islamic and Islamic in Arab Peninsula. In this research I will try to make use of the relevant archaeological data, and deal with the following topics:

(1) Architecture and town planning.

(2) Sculpture, modeling and decorative arts.

(3) Writing

(4) Coins, measures and weights in markets of Arab Peninsula.

(5) Word, sound and astronomy.

(6) Agriculture and irrigation methods.

1. Architecture and town planning:

No doubt, the Arabian towns did not have a single form of planning, but certainly they are similar in rendering the necessary services for its inhabitants. The topography controls the expansion of the town, its round shape and its division into two parts or more. Primarily, this topic can be divided into two parts or more. Primarily, this topic can be divided into two sections:

A. Rock-cut in mountains: As for Arabian Peninsula, this art is represented in Nabataean civilization in Petra, al-Hijr and al-Bid'. However, it does not reflect vividly the entire picture of Arabian town planning, for they are mainly rock-cut tombs and theatres of temples). Future excavation of Kheraibat al-Hijr and Kheraibat al-Bid' may reveal residential sectors and other social and organizational aspects. What we observe now does not reflect the complete picture of the Arabian city. Possibly, the most notable and prominent aspects of the Arabian city we can refer to, are the rock-cut mahareeb of Madain Salih which were possibly the predecessors of Islamic mihrab which appeared during the Umayyad period.

B. Building with stones and bricks: It would be better to refer here to such excavated sites as Timna' Hsn al-Ghurab and other sites which display part of the form of Arabian town, Furthermore, Qaryat al-Fau represents a unique paradigm of such Arabian town. Unlike other Arabian towns, it is not enclosed within fortified walls but instead has extensive gates in the southern side. The main reason behind these gates may be due to the fact that the site of al-Fau represented a caravan station along the ancient trade route that connected Yemen with the Gulf, Mesopotamia and Syria. Furthermore, it was an agricultural oasis. Therefore, watching towers similar to those of modern Yemeni villages were erected beside the extensive gates. Further better examples of Arabic cities are those of Hijaz such as Makkah, Taif and Yathrib. To these we add some Najd cities which were described by Arab geographers such as Al-Hamadani.

Makkah: it is notable that the Honourable K'aba is the main pillar in Makkah, which was surrounded by houses and markets. Al-Azragi mentioned that the houses were built in circular shapes so that they do not take the cubic shape of Honorable K'aba. Dar al-Nadwa was facing al-K'aba. There were resting-houses for Quraysh tribes in a number of quarters of Makkah. These quarters are still known today with their ancient names as Ajyad, al-Masfalah, and al-Tandhbawi. Thus, the mountainous topography affected the distribution of quarters of Makkah in pre-Islamic and Islamic periods.

Al-Tail: It was enclosed within and extensive wall which was an obstacle to the Muslims at the beginning when they attempted to conquer it. Though we do not know much details about its interior divisions, it seems that its mountainous nature affected it greatly. The available information on al-Taif deals mainly with in numerous citadels that rendered two main purposes: residence, shelter and the ability to defend each citadel when attacked by any hostile tribe.

Yathrib: This town was named al-Medina by the Prophet who also gave it other names. Its town planning seems to be more clear due to the fact that a number of historians paid special attention to its description when it became the residence of Prophet. Its southern part was more populated than its northern and therefore the regions of Quba and al- 'Alyah represented Yathrib that was seen by the Prophet. Its northern part was inhabited by some tribes of al-Khazrag of Beni Sa'idah, Beni 'Abd al-Ashhal and Beni Haram. The town was provided with many citadels, the most important of which at present is that of al-Dhahyan in the southern part of the town, citadel of Abi Dijanah the Reverend Companion of the Prophet in the centre of al-Medina and the citadel of Ben 'Abd al-Ashhal in its northern east. With the advent of the Prophet, activities were moved to the centre where the Prophet's Mosque and the houses of the Reverend Companions were located. The market was transferred from the eastern part of the Mosque to the west. It is possible that the main reason behind this change was to avoid annoyance of al-Aos and al-Khazrag quarters. Their agricultural lands in the southern part of the town were left untouched. The lands of the Prophet's Honorable Companions of Quraysh were located in the north where the population density was low. Al-Medina has natural boundaries represented by lava of Wagim and Wabra from east and west, mountains of Uhud and Sala' from the north and north west, and Jebel'Eer from the south. It was divided in the centre by wadis of al-Rununa' and Bathan. Therefore the town represents an excellent paradigm of Arabian pre-Islamic towns.

Al-Yamamah: This is one of Najd towns. Al-Hamadani referred to it and described it as being with numerous Batools (Batool is plural of Batil Which means a high fortress). It seems that the word Batil is made of two sections Bait El (House of God) and it seems that this Batil or at least some of them had religious aspect.

It seems to me that the Muslim architects who laid the foundation planning of cities of al-Kufa, al-Basra, Fastat and possibly al-Qairwan were visualizing Arabian paradigms of Arab Peninsula. However, one of my postgraduate students of the Department of History presented an M.A thesis under my supervision dealing with the study of the plan of al-Medina al-Munawwarah during the Prophet's time and compared it with town planning of al-Kufa and al-Fastat. The result concluded from his study, showed clearly the remarkable influence of al-Medina on planning of new Islamic cities.

2 - Sculpture, Modeling and decorative arts:

Did the Arabian appreciate sculpture and fine arts? Did the Arabian express what he had in mind through sculpture of a statue or part of it? Did he express what he wanted through modeling different aspects of life in clay or metal? As an artist, was he authentic with himself in copying reality? These questions need heedful answers bearing in mind the cultural influences that came in contact, or affected the Arabian artist. These influences were sometimes effective and superficial in others. In this paper, I will pursue these influences to see to what extent did the Arabian artist absorb these influences and his interaction with them, and his ability of independent creativity. One may wonder about the significance of sculpture and modeling to Arabian artist. The possible answer for this question seems to be easier than the previous one. To my mind, the main objective is a religious one as there are some evidence in cultural heritage of Peninsula which indicated close link with religion. It is notable that there was no stubborn persistence, after the rise of Islam, to continue the art of sculpture and modeling. This is due to the fact that the principles of the new religion contradict with those of the ancient one. Islam calls for oneness of God and rejection of statues and idols. The first work that thrilled Makkan polytheists was the smashing of their idols and statues around K'aba by the Prophet who also pursued the smashing of statues in nearby towns and places. These events indicate to me that pre-Islamic Arabians had been closely attached to their religious sculpture and modeling. This also explains their indifference to sculpture statues for kings and rulers. Even those statues of kings and queens found in Syria were mostly associated with religious contexts as temples and tombs. The other aspects of arts that were not generally connected with religion, continued and flourished in Islamic civilization particularly the geometric decorations of triangles, composite squares, refracted crescents or circles, floral motifs and fruits.

3 - Writing:

The God addresses his prophet with “Proclaim (or read)”, and swore “By the pen And by the (Record) which (men) Write” and also “By the Mount of (Revelation) By a Decree inscribed In a scroll Unfolded”. All of these are Makkan suras. There are other holy verses referring to the book such as His Holy Speech (God) in sura of Haqqa or the Sure Reality. “Then he that will be Given his Record in his right hand Will say “Ah here! Read've my Record”. It is also a Makkan sura. In the Makkan sura of 'Abasa or He Frowned, the God says “By no means (should it be soon)! For it is indeed A Message of instruction. Therefore let who so will, keep it in remembrance it is) in Books Hol (greatly) in honor Exalted (in dignity) Kept pure and holy”. He says in the Makkan sura in infintar or the (Cleaving Asunder) But verily over you (Are appointed angles) To protect you, Kind and honorable, Writing down (your deeds) They know (and understand) All that've do”. In the Makkan sura of Tatfif, or ealing in Faud Holy God says”. Day, verity the record of the Righteous is (preserved) in 'llliyin And what will explain To the what 'lllyin is (There is) a Registrar (Fully) Inscribed To which bear witness those Nearest (to God). This review of some verses of holy Quran, which is an important reference on aspects of Arabian life, shows that Arabian were literate and familiar with details of writing and its implements. Writing was not, as some claim, peculiar to one stratum of the society. The event of redemption of captured polytheists shows the great care given by the prophet to educate youngsters. I have chosen the Makkan verses to show that the Arabian society was then a non-Muslim society, and when embraced Islam medina verses began to deal with transactions and exchange of letters, which is not the subject of this study, as it concerns legislation.

It is known that Aramaic Nabataean writing was the base of Arabic writing though we wonder so much about the reason that made the Arabians to choose writing in Aramaic Nabataean instead of Musnad script, which has complete forms of alphabets and reached borders of Syria where it was wrongly referred to as Safaic or Thamudic. I prefer to refer to it as Beduin writing, for reasons which I will choice of Aramaic Nabataean scripts. But It would be better to refer only to two general reasons. The first of these is the influence of Nabataean script which was very strong after the collapse of the Nabataean Kingdom. After the defeat, the Nabataean tribes spread widely and possibly some of them moved to Makkah to flee Roman troops. They also possibly settled at al-Taif. The tribes of Beni 'Abd Dhakhm and Beni saleem were probably among these settled tribes. This may explain the beginning of Makkan presence as a documented material in the classic sources. We also note the organizations which were attributed to Qusai Ben Klab. These organizations seem to be of northern influences. Some Nabataean tribes also moved and made an alliance with the Kingdoms of Lakhmids an Palmyra, and from here spread the Nabataean script in Northern Peninsula. The second factor is the political conflict between Romans and Persians over Southern Arabia which was the bearer of the blaze of Arab civilization. This struggle absorbed Himyar and made it heedless of the other part of Peninsula except of some scattered expeditions which were recorded in inscriptions. The most recent of these inscriptions date to the 4th century A.D. These expeditions and unstable political conditions possibly attracted the tribes to the northern centers of power. It is noteworthy that the trade routes that linked these tribes with the southern Kingdoms were affected and weakened due the change of most of trade from land to sea routes.

Thus the Nabataean script spread in extensive areas in Peninsula while the musnad script was confined to its previous zones, but was able to reach the caravan traders and Bedouins. The extension of Nabataean script among the common people is not yet known.

It seems to me that Arabians looked upon writing and scribes with awe and respect. Therefore, writing on simple pottery vessels was rare and was more common on stone and bronze vessels, statues, incense burners and objects of offerings. Thus, writing was linked closely with items of utility.

Writing spread in different parts of peninsula. It exceeded other types of arts. We rarely find a settlement, a route or a wadi without overwhelming writings, exceeding in number other types of archaeological features. A better example for this, is Qaryat al-Fau in which a vast number of writings were found. The great attention paid to writing was one of the attributes of Southern and Central peninsula. The art of writing developed to the extent that a writing school rose at Qarya, aiming to spread literacy. Similar to the success of Nabataeans in Aramaic, this school of Qarya achieved a stage of connecting the alphabets of Musnad. This indicates that Qarya attained a high level of concepts in comparison with other regions that used Musnad. Writing, decoration and drawing in coloured paints on bones and gypsum is a unique feature of al-Fau. This revealed the extent of development attained by Musnad script. Evidence from Palestine showed that Nabataean script was written on parchment which may also be found in al-Hijr (Madain Salih) or al-Bid' (graves of Shuaib) if future excavations are conducted in cemeteries and residential areas of these sites. The present known data on Musnad shows that it was written, so far, only on stone. Thus we find that the society of pre-Islamic Arabian was literate. This spread of literacy is indicated by the sixty revelation scribes in the company of the Prophet. Moreover, the Muslims gave great attention to Musnad by writing it in marvelous geometric shapes. The name of the king or the important character is written at the beginning of the text, and the alphabets of his name were organized in a decorative arrangement. All these show the Muslims' awe and regard to writing. At al-Hijr, it was noted that the Nabataeans carefully laid texts in magnificent frames in attractive straight parallel lines, as the case in Islamic tombstones. It was noted that messages of early period of Islam were used to be concluded with the words “written bu..” In my opinion, this conclusion has echoes in conclusions of the texts of al-Hijr. In Qaryat al-Fau, the scribe showed great interest in his writing, decorated it with wonderful panels and provided information about the character and his tribe. He sometimes decorated his writing with the name Kahl (deity of Qaryat al-Fau) as the Muslims ornament their tombstones of their important memorial texts with the words of Allah or Muhammad.

The Arabians used writing for different purposes which will be dealt with in this paper, but I have to draw attention to two important issues. These are:

a. Writing of poetry and its anging on al-K'aba or inside the temples, as shown by the information provided by the odes (alMu'allaqat) (or the suspended).

b. The agreement of Quraysh to boycott Beni Hashim, which was attached to the door of al-K'aba.

These two purposes show the spread of literacy in the Arabic society, otherwise one wonders about the use of hanging the agreement of boycott and the odes.

4. Coins, measures and weidghts in Arabian markets:

These items were and are means of commercial exchanges between persons and groups and therefore attracted the attention of researches in every society and era. The geographical location of Arabian Peninsula between ancient centers of civilizations and its role as a link between east and west made it subject to political and economic changes that take place in the nearby regions. This is reflected apparently on coins. Though we do not have evidence about the first coins minted in Peninsula in pre-Islamic era it is known that its inhabitants used coins of adjacent countries, particularly Persian, Greek and Roman. Due to influence and domination of one country for a time, its coins may prevail over other coins. It seems that Southern Arabia is the richest region in coins. Thus the finding of local coins is expected. They were usually inscribed in Southern Arabian Musnad, together with other foreign symbols to make it more thriving and to guarantee its circulation. We do not know if these coins reached Syria and surrounding regions, or were used only locally. We have no data on existence of Southern Arabian coins in Northern Peninsula. No doubt, future excavation in Northern Peninsula will reveal the circulation extent of these Southern Arabian coins. It was a surprise to find at Qaryat al-Fau a large collection of local coins, mostly of silver with Southern Arabian scripts and monograms of “Kahl”. These coins possibly circulated in the whole region of Southern Arabian. However, South Arabian coins were also found at al Fau. As well, future excavation in Southern Arabia may also reveal the existence of al-Fau coins.

Arabian markets played a vital role in the circulation of Arabian coins in Peninsula. The number of markets exceeded twenty. It is noteworthy tat the Arabians arranged these markets throughout the year. They used to start with Dhu 'l-Magaz and Majannah and end with 'Ukaz. During this year they pass by Yemen, Hadramaut. Oman, and ancient Bahrain, and North Peninsula to Basra of Syria and then turn to Northern Hijaz to Khaybar, Yathrib and return back to 'Ukaz. This is an economic trip that deserves through review and study. The study of this trip may lead us to many things, the most important of which is the exchanged monetary. The trip played a role in cultural homogeneity and firming the tribal unity. The outside forces, represented in Lakhmids and Ghassanids also played an important part in quieting the tribes of stirring confrontation among them. Furthermore, these markets created some kind of linguistic closeness which paved the way for the appearance of one dialect. When this dialect uttered by a northern poet soon its echoes reached the south. Imriu al-Qays, the southerner of Kinda made poems describing his wonders, adventures and offenses in quarters of Arabian Peninsula and as a result thrilled regions of Najd, Hijaz and Bahrain.

The market of Qaryat al-Fau was possibly one of the most important markets and probably had great influence in monetary and trade. It surprises us greatly not to find any mention to this market among those referred to by historians. Certainly the market of al-Fau did not continue to the period in which Arabian sources started to document the markets that played the economic role in pre-Islamic Peninsula.

Markets are better contexts for measures and weights for we found a large number of weights and a wooden measure at Qaryat al Fau. All items are now under study to identify their equivalents in Islamic and pre-Islamic weights and measures. In markets and towns, the dominating states and tribes used to organize the system of selling, buying, storage of goods and legalize the rights of the merchants and customers. Such examples more often than not were clearly indicated in Southern Arabian scripts and in the economic life of pre-Islamic Arabians. With the rise of Islam and the beginning of Islamic law, these economic aspects were apparent and the law of Islam approved some of them and prohibited others to guarantee justice between Muslims. The Holy Quran discussed some of these aspects particularly those concerned with the redeem of measure and weight and of gold. Silver, dinar, dirham and all tat was known and practiced by the Arabian particularly the winter and summer trip. This travel was a strong commercial movement in which Makkah played a major part before the advent of Islam. These markets led to appearance of alliance between the tribes to guarantee the safety of caravans. It also led to appearance of agreements between Quraysh and the surrounding kingdoms to allow Arabian traders to shop in markets of Syria, Persia, Abyssinia and Egypt. As a result of this movement Arabians had become greatly experienced in trade. This experience remarkably influenced the Islamic economic movement after the conquests and enabled the Arabians to understand the mechanism of economic equilibrium when they came in contact with the Byzantine. Furthermore, they became able to understand the weights of coins and the importance of decreasing or increasing its weight.

It is notable that neither the Prophet, nor any of his Revered Companions showed any dislikes to drawings and crosses on coins. This seems to support what I have stated before that the main goals of arts and sculpture were religious. Since the objectives of drawings on coins were not religious, it was not found of necessity to make changes. Furthermore, changes in coins may cause instability in the economic and monetary system. For this reason, the Umayyad caliphs were not reluctant to put their pictures on the coins they minted. It is possible that the aim of narrated Hadith of the Prophet “I prohibited you once from visiting graves, now visit them for they attenuate hearts or remind you of the Doom day”, was to avoid the return back to polytheism, but after spread and consolidation of Islam the prohibition came to an end.

5. Word, sound and astronomy:

The word and sound are of great significance to the Arabian in the wide enormous desert which he crosses back and forth in sweltering day and dim nights, under the scorching rays of the sun or underneath the blue clear dome sparkling with its shining stars. Through peaks, versants and abysses the Arabian needs to express his heart sentiments and emotions but finds nothing except word and sound to relieve his sensations and then becomes quite and reposes his sumpter. The word and sound are the songs (Hud?':cameldriver's songs) which he knows and has been known by it. From here, he dashes soaring into the world space to known its zodiacs, planets and galaxies to guide him in dark nights and thus he was able to combine both emotion and knowledge.

The poetry of Jahiliyyah (the period before Muhammed's mission) is one of the important sources for study of pre-Islamic Peninsula. Its appearance in full maturity raised doubts and suspicions in it and in its genuineness, bearing in mind-that the tribal conflicts inspired to critics and reviewers the idea of forging. Though some critics defended the genuineness of Jahiliyyah Arabian poetry there are still traces of doubts, particularly when taking into account the poems of Hassan Ibn. Thabit, the poet of the Messenger of God, to which were added verses that lead to tribalism between Gahtan and Adnan. Some of this poetry was forged but most of it is certainly genuine.

Glimpse of hope came out for appearance of eloquent supreme sentences. Its first evidence was found in Nemara inscription which includes expressions nearer to eloquent sentences and Arabic style. I discussed with my colleague Dr. Yousif Abdallah some incriptions, of Qaryat al-Fau which I published before. He drew my attention to occurrence of eloquent sentences in the inscription of 'ljL bin Haf'am who was one of the important characters of Qaryat. As his tomb shows. Dr. 'Abdullah informed me that he discovered a Southern inscription which reflects, the art of rhyme (qafiyah), a matter which can be considered as new tokens to solve problems of eloquent supreme verses and metre (wazn) in Arabic poetry. There is no need to imply for the influences of poetry and prose upon art of Islamic period where prefatory verses of poems continued as they were, to the period where prefatory verses of poems continued as they were, to the Abassid period. The echoes of talaliyah ode are still repeated in poems of many traditional poets of the present time.

With regard to music, the peer, tone and chant of poetry, the Arabian artist recorded one of its instrument known as samsamiah, on the versant of one of al-'Ula mountains in north of Hijaz. Dances were recorded on rock drawings in mountains, of different regions in Peninsula. These dances were possibly carried out with regular taps controlling the rhythm and the required steps. During Jahiliyyah, Southern Arabia was famous for its joy and rapture. Makkan houses were filled with female singers (quan) and musicians. Al-Ansar (the Medinan followers) were known by their tendency to song, particularly in ceremonies such as marriage. The shedding of tears by Hassan Ibn Thabit when one of Medina odalisques chanted some verses of his poem in the praise of Ghassanids, was an evidence for the high standard of living and opulence of Hassan in Ghassanids' court. Furthermore, palaces of Khwarnag and Sadeer of Lakhmids represent aspects of interest in chanting and delights of life. The painful regrets, of al-Nabighah were indications for what he lost when he deserted the court of Lakhmids.

This part of aspects of arts in pre-Islamic Peninsula was able to penetrate strongly to the Islamic period. Hints of chanting were apparent during the era of the Prophet and the four caliphs. With the advent of Umayyad caliphate a chanting school taking care of word and sound, emerged in Hijaz. Though historians interpreted this phenomenon as an mayyad policy designed to engulf the dangerous elements of Hijaz in luxury and wealth, it is evident that the environment combined within its two segments, good elited talented in art of song and odes which became a prominent art in Arabic poetry, particularly during Umayyad era. With regard to astronomy, Arabians showed proficiency in its field during Jahiliyyah. They were familiar with the variable, constant planets, and galaxies. They enfolded them with lovely legends, for they worshipped the sun, the moon and Venus. However these three duties formed the triad that inked them with other nations of the region. This indicates the unity in idolatry among the inhabitants of Arab Peninsula. Though the name of a deity differed from one place to another, the general concept of its worship linked its themes in the north an the south. Thus, deities of the Arabian were strong means to link him with aspects of heaven and its delightfulness. This knowledge was transmitted with purity and clearness to the Islamic era when the Arabians embraced Islam.

6. Agriculture and irrigation methods:

The holy Quran describes Saba and its high agricultural standard. Though Quran aims in the first respect to give warning and advice, it can be described as a plaque reflecting the prosperity that prevailed in Southern Arabia. It is an area that relieves the Arabians of the burden of accusation of desertification and that Arabians know nothing except sand and scorching sun and their hearts' severity was like the camels' livers. However it suffices to note that the number of dams in Yemen exceeds one hundred, as mentioned by al-Hamadani. The dam of Marib is an engineering and architectural masterpiece when compared with measures of its time. If Gizah pyramids were built as a tomb of one person, Marib dam was constructed for the wealth and living of millions of people. It was indeed an everlasting human deed. Such a magnificent dam with a huge amount of stored water, should be designed according to proficient engineering plan, for irrigation system and draining water. We have no right to go far, whereas al A'sha says the following verses of poem:

One can take an advice and learn a lesson

Marib was wiped out by al- 'Aram (torrential stream),

Himyar built it in marble (for them),

When water comes it is stored,

It irrigated their farms and graps,

Through divided hourly system.

The poet refers in the thirs verse (bayt) to division of water between gardens through certain hours agreed upon by the inhabitants. This system was a known tradition in pre-Islamic Peninsula and continued to present time, in al- 'Ula, Aflaj, Oman and other areas. Subterranean canals (qanawat) were well-known in Arabian Peninsula, as is evident in the town of al-Ula north of Medina. Al- 'Ula dates back to the 6th century B.C. The inhabitants of the town were able to organize the irrigation system in canals (qanawat), extending north-south along the town. Al- 'Ula is located on Wadi al-Qura, which is one of the most famous wadis in Arab Peninsula, There were forty springs at the town and some of them are still in existence today. One of these springs is called 'Ayn Tad 'el, the name of which I a compound religious one, and I believe it is Ma'inean.

As is evident in Holy Quran, Arab Peninsula practiced agriculture and planted different types of fruits. The most important of these plants is palm which was drawn on stone and clay plates in Arab Peninsula, Mesopotamia, Syria and the Nile valley. Arabians practiced cereal cultivation, the most important of which was wheat and Najd was its most important centre in Peninsula. Najd tribes used to threaten other tribes with economic boycott when conflict arises. This is deducible from the event of hawtha bin Ali, the ruler of Yamamah who in support of Muslims and Islam threatened Quraysh by ceasing food supplies and Quraysh felt starvation.

The Arabians gave great attention to plantaton, particularly that of myrrh and frankincense (liban). This is evident at Qaryat al-fau where hundreds of circular gypsum planting beds were found. Beside these, about one hundred and twenty wells were found and the average diameter of each is about 3 metres. The circular basins are similar to those of Hajar bin Humied in Yemen. The writer of the publication of Hajar bin Humeid noted that these circles for growing trees show the great attention given to this important source of economy. When Islam appeared if flourished in the agricultural oasis of Medina. North of this oasis, the town of Khaybar is located with its known fertile lands. Thus oases come in successive groups to the north till we reach al- 'Ula. Possibly the saying “like the carrier of dates to Hajar” indicates the cultivation intensity of the regions of Hajar and Bahrain. Arabian Peninsula denoted generously in the field of agriculture and irrigation systems, and thus enabled the Arabians after the rise of Islam to reclaim the arable lands in which they settled. Then they transferred their experience to North Africa and al-Andalus.

Thus, cultural bridges closely linked between pre-Islamic Arabian and Islamic civilization in Arab peninsula. The Arabians were the ingredient of Islam and therefore they naturally transferred their human experience to nations which they occupied, and crystallized their experience in convenience that suited the principles of their religion.