After Cold War, it is probe that the logic of Capitalism World System dominates the whole World in all fields, especially in cultural fields. So, Western Culture as the hegemonic geoculture of the World System for example individualism, materialism increases its influences in Egyptian Culture, raise at the same time.  First, this paper deals with theoretical analysis about concept of geoculture of the World System and example, and second, deals with attack process of Western Culture against Egyptian Culture and attack mechanism and third, deals with discourses about relationships especially co-existence and destruction between Western Culture as hegemonic geoculture in the World System and Egyptian Culture in view of the World System.  In conclusion, Islam is the core of Egyptian Culture in the cast of Egypt. Thus, Egyptian Culture based on religion of Islam is not changeable, while Egyptian Culture not based on religion of Islam is incorporating to Western Culture according to degree on the accumulation of individuals and groups.

Is civil society possible in the Middle Eastern areas? Max Weber maintained that the Middle East culture`s norm were incompatible with the rational character of capitalism and democracy. The paper examines the argument in terms of the possibility of theoretical formulations on civil society that has three organizations. To this end, two countries, Egypt and the Saudi Arabia, were selected. Although the two states have very different political bodies, that is, Egypt is the Republic and the Saudi Arabia the Kingdom, all the governments maintain authoritarian systems. And then, the paper reviews the historical record of two countries` civilization in order to argue the emergence of civil society although the notion of civil society is Western in origin. In the Middle East, there have historically been three civil society organizations: the clergy (Ulama), tribes and tribal confederacies, and traditional merchants (the bazaaris). They have enjoyed considerable autonomy and independence from the state.

This study is designed to research on the HAMAS-PLO relations in the Islamic movement of Palestine on the point of their ideological competition between mid-1980`s and signing of Oslo Ⅱ in 1993. In chapter Ⅰ, the purpose of this study is presented with the short explanation of political conflicts between Palestine and Israel. In chapter Ⅱ, the history of Intifada and its role are discussed to trace causes of the current contradictions between Israel and Palestine happened in the Israeli occupied areas. In chapter Ⅲ, the activities of Islamic movement since 1967 to achieve Palestinian freedom from Israeli occupation are presented. In chapter Ⅳ, the political and ideological goals of HAMAS are discussed to analyze three stages of HAMAS-PLO relations. HAMAS developed three stages of ideological action : competing with the PLO - trying to prevent Palestinian inner struggle - opening mutual talks. In chapter Ⅴ and Ⅵ, the relationship between HAMAS and PLO after signing of Oslo Ⅱ in 1993 is discussed to understand their mutual differences on the matter of Palestinian independence from Israel. In conclusion, the importance of three stages of ideological action developed by HAMAS against PLO`s political activities are mentioned again to prospect the possibilities of future negotiations with Israel on the matter of Palestinian independence. An extended analysis of the political and international competitions between HAMAS and PLO after Wye River talks remains to be presented in the following study.

『Social Science Ⅰ』 of the Korean middle school is the first textbook to touch other cultures and other peoples of the world. In this sense, the importance of 『Social Science Ⅰ』 textbook is tremendous, because the Islamic knowledge which Korean children learnt from the textbooks might continue life long. Thus, this paper mainly focused on the middle school textbooks to correct and give the most desirable guidance.  From the beginning to the 6th revised edition(1995-2000), the middle school textbook have been prepared by the Ministry of Education. The Ministry invited Islamic specialists to the 6th Textbook Committee. All the distorted expression and wrong information on Islam and Islamic culture became minimized in the 6th revised edition. The pictures of Prophet Muhammad which desecrate Islamic basic principles, were eliminated. Negative ideas on Islam were changed to objective ways. As far as I know, the 6th revised textbook was regarded as the best one comparing with previous ones.  However, from the year 2001(the 7th revised edition), all the middle school students begin to learn new textbooks designed not by the Ministry of Education, but freely written by so many authors. This time, no Islamic specialist included in the screening committee. The results was anxious situation.  Analysing 6 kinds of new edition of middle school and 9 kinds of high school textbooks, the results clearly tells us that distortion and ignorance on Islam and Islamic world described in the Korean textbooks are serious. The various miniature pictures or caricature of Prophet Muhammad appeared in the most of textbooks for the middle schools and high schools. In the many parts, the conception of Tawhid is dangerously distorted. They described "Allah" not as God but as god(알라신:literary means Allah god). In addition, we can find so many mistakes and wrong information on Islam and Islamic world. Some examples are here.  Therefore, It`s very urgent to prepare the most reliable a model textbook on Islam and Islamic culture and Islamic world based on objective ways to persuade the Education Ministry and authors of publication Companies. Without righteous understanding on Islamic world and its culture with 1.3 billion population, the globalization of Korea might be eventually limited to the half.

Hij??b, which is considered as a part of Muslim women`s cloths, is normally translated as Veil in English. But Hij??b and Veil are not always same in their meanings and functions. Hij??b in Arabic has its root in Arab-Islamic culture; meanwhile the term of veil is considered as an orientalistic term, which has been used in the western world. `Veil` has been a target of ignorance, attack, and banishment, and considered as a symbol of backwardness in the western media. And it has often understood as an anti-humanistic and anti-feministic habit. But `Hij??b` has been a kind of social practices, which is originated from the religious source to cover not only socio-cultural relations but also political meanings in each period of time. So, this paper will study on `Veil` which is recognized as a mechanism of `Oppression` in the western world, and `Hij??b` which is considered as a symbol of `Resistance and Identity` in the Islamic movement` to take an objective view of Muslim women`s ` Hij??b`. As a preview study, it will also discuss about how Veil or ` Hij??b` had been introduced and prevailed in Islamic history and religion, and what is the Islamic position on it. This objective study on Muslim women`s veil, which became a symbol of Islam, could help to correct general misunderstandings and distortions of the Islamic World.

This paper describes the study on the situation of Sudanese languages and Sudanese colloquial Arabic. We have reached to the special features of the Sudanese colloquial Arabic, pointing out the diversity of the its languages.  Before we start the main subject, we touched the situation of the Sudanese Language in other to understand for the main subject.  There are about 150 languages and 500 tribes in the Sudan, so we call it microcosm of Africa. As we know, Sudan is located in the intersection between Africa Culture and Arab culture. Before the advent of Islam, Arabic intermittently was introduced to the Sudan through mainly Red Sea, south of Egypt. After Islam reached to the Sudan in the middle of the 7th century, Arabic began to spread in all parts of the Sudan except south Sudan. Most of the scholars studying the Arabic linguistics consider the Sudanese colloquial Arabic as the nearest one to the standard Arabic comparing with the other colloquial Arabic.  We considered the Sudanese colloquial Arabic in the phonological aspect, word form and sentence aspects, so we have come to reach to the important following;-  1) The number of the Sudanese colloquial Arabic is 26 letters because ailf and hamza were disappeared.  2) Diphthong in the Sudanese colloquial Arabic was changed into a long vowel phenomenon.  3) Demonstrative pronoun in the relation of modification was located behind its modifier.  4) The vowel type of the triliteral verb in the word form consists of a-a or i-i forms.  5) In order to the progressive form in the sentence, ga?id(female form-ga:ida) precedes the imperative verb. The prefix bi of the imperative verb is used when it indicates the habitual or regular actions.

The Classical Arabic was influenced by languages of its neighboring countries. The evidences are found in the Quran, the Hadith, and the Literature of the Jahiliyyah concretely in the forms of foreign terms, borrowed words. In this study, the researcher tried to figure out the borrowed words in the Classical Arabic, especially in the Quran.  The study is divided into four chapters; Introduction, Borrowed Words in the Quran, Linguistic Features of Borrowed Words, and lastly Conclusion. In the second chapter, one of the two main chapters, the researcher dealt with borrowed words from the Greek and the Latin, the Aramaic and the Habashite, and the Persian.  Latin vocabularies are usually found in the semantic fields of commerce, administration, title, monetary unit, weight and measure. Meanwhile, Aramaic vocabularis range from the semantic fields of agriculture, handicraft, plants to trade and commerce, politics and administration. Borrowed words from the Habashite are mainly found in the vocabularies of religion. In the third chapter, the another main chapter, the researcher enumerated linguistic features of borrowed words as follows. First of all, borrowed words usually have not radical consonants or derivatives. Secondly, the Mizans of borrowed words is not pure Arabic. Finally, borrowed words usually do not fit the consonantal order of the pure Arabic.  The researcher concludes the study by hoping the simillar studies will come out in the near future, which focus upon the borrowed words found in another two resourced, the Hadith, and the Literature of the Jahiliyyah.

This thesis aims at studying the Arabic poems which represent the warfares and conflicts occurred between the Moslems and the Crusades during about one hundred uears of the first Crusade(1096-1193 A.D.). For this period three leaders of Islamic world, ^(Im??d al-D??n Zank??, his son N??r al-D??n Mahm??d bn Zank??, and Sal??h-al-D??n al-`Ayy??b??(Saladin`) comsecutively conducted war against the Crusades.  Arab poets of that time showed in their warfare poems the fights and enmity between the Islamic camp and the Crusades, both of which tried desperately to capture jerusalem, the Holy Land common to Moslems and Christians. Though Moslems` apprehensions and fears of Crusades` invasion are expressed in Arabic poems, the Arab poets in general manifested in their poems Moslems` ardent wish and their indomitable will to defend the Islamic territory against the Crusades. Particularly the poets encouraged the Moslem leaders to keep up Jih??d, the Islamic Holy war in order to recapture Jerusalem from the Crusades` hands.  In their poems concerning Sal??h al-D??n`s recapture of Jerusalem in 1187, the Arab poets expressed the complex feeling of perplexity and joy, which Moslems had haven, wondering at the surprising result. Especially, paying attention to Sal??h al-D??n`s remarkable achievements, the poets were not hesitant to put his position among the great Arab figures who had made distinguished contributions in Islamic history. Even though some grandiloquence was found in the poets` attempts to make Sal??h al-D??n a hero of epic poetry, such exaggerated expressions could be interpreted as reflection of their intentions to strengthen the solidarity of Islamic community by giving him immortal fame in Islamic history.  The results of this study confirm that the Arabic poems furnish very important materials, from which we can get historical facts about the conflicts with the Crusades and understand Moslems` attitude toward the situation. Also the results prove that the Arab poets to whose participations in social and political affairs great importance had been attached traditionally, fulfilled their mission in the situation of the confrontation with Crusades.

This Paper investigates the response of Palestinian literature to the intif????a during the first four years, as reflected in the three main genres: poetry, short stories and novels.  This intif????a literature is an immediate response to events and it appeals to the readers` emotion directly, with poetry comprising the major part of it.  With few exeptions, Palestinian literature of the intia????a continues to be field with slogans and stereo types. In a word, the literature of intif????a can be characterized as deterritorialized literatures which tend to share the three aspects: 1)Political immediacy of the writings 2) A collective value 3) National identity.

Al-Azhar is one of the oldest Islamic university which had also the role of mosque. It is a kind of world centre of Islamic tradition. It was founded in 970 by the Fatimid general Jawhar al-Siqilli as a Friday mosque and shortly afterwards, under the Caliph al-`Aziz, became a university. Egypt became the part of Othman Empire by Othman Turkey in 1517. However, Mamlukes were the governors of the provinces and the real ruling caste in Egypt. Frequent disputes between the Othman officials and Mamlukes, or among Mamluk princes plunged the country into civil war. Egyptian people had suffered from the corrutped and incompetent political system of Othman Turkey. In this social enviroment al-Azharian Sheikhs became a leading spiritual group to heal people`s anguish.  Napoleon and French army landed at Alexandria on July 01, 1798. The resistance of sword-wielding Mamlukes on horseback was in vain. Lacking modern arms and discipline, the Mamlukes were routed at Imbaba, near Pyramid, and the French entered Cairo on July 21. Napoleon assured the Egyptians that he did not want to destroy Islam, but want to free them from Mamluk tyranny. Few Egyptians believed that. Whatever the response of the Egyptians was, he considered al-Azharian Sheikhs and some notables as the leaders of the Egyptian people. He appointed them as members of Diwan, civil goverment. Although it didn`t have authority its members possessed the broader power. However Napoleon`s ultimate aim was to colonize Egypt for the benefit of France. When Nelson destroyed Napoleon` fleet he tried to raise taxes in Egypt. This move angered the Egyptian people and a rebellion broke out under al-Azharian leadership on October 21, 1798. But Egyptians lacked the means to resist. And the rebellion was crushed by French cannons and rifles. Al-Azharians had realized the superiority of Europe.  Napoleon sailed back to France, where he organized the coup d`etat that brought him to power. Kleber succeeded Napolen and Monou did him. The Anglo-Othman forces managed to force the French to evacuate Egypt in August 1801. Al-Azharians and notables who had been entrusted with administrative functions by French were exposed for the first time to the idea of popular rule, and began to see Mamluk rule in Egypt has to be ended. They observed that the powerful ability of the infidel was made possible by some kind of new powerful knowledge.