Ahl Al-Bait Jurnal

I was reflecting on some narrations about the creation of the heavens and the earth, but I couldn't fully grasp the meaning of the narration that suggests the source of existence is water, and that water turned into fire. Then, the fire subsided, and the heavens were created from smoke, while the earth was created from ash. Every time I tried to visualize these concepts and form a mental equation of how water transforms into fire, how smoke turns into heavens, and how ash becomes earth, I found myself unable to comprehend these meanings. So, I surrendered to the words of the Infallible (peace be upon them), as they stem from the words of the Prophet (peace be upon him and his family), and the Prophet does not speak out of desire; it is nothing but revelation revealed. My confusion about the narrations of creation continued until I came across the book by the British scientist **Frank Close**, titled **"End: Cosmic Catastrophe and the Fate of the Universe."**

This book answered many of my questions and shed sufficient light on the beginning of creation. Although the book primarily deals with the end of creation, it includes within its fascinating and insightful study ideas about the beginning of creation and how the universe came into being.

The origins of knowledge date back to the beginning of human creation, where God Almighty created man with an innate nature, then taught him and guided him to the way, as He says in the Quran: "And He taught Adam the names of all things" (Al-Baqarah 2:31), and "He created man and taught him eloquence" (Ar-Rahman 55:4). It is easy to distinguish the cumulative nature of human knowledge, as history shows us what ancient civilizations achieved through the accumulation of knowledge, which enabled humans to achieve great accomplishments. On the other hand, the increasing progress and complexity of life’s demands led to a greater need for humans to use their intellectual capacities in order to influence, lead, and control the rapid changes and demands of life.

The study aims to provide a new perspective on the geographical concept related to regionalism, with the goal of identifying the features of the spatial area, whose significance does not arise from the space itself, but from its spatial philosophy in relation to other geographies. This philosophy grants each region its uniqueness in dealing with others according to spatial democracy, reflecting its own characteristics with mutual extensions to the surrounding environment, in alignment with a single unified objective, rather than with a path of fragmentation.

History repeats itself, and Iraq becomes occupied once again by a foreign power, falling under the control of the occupier. Those representing the occupier this time were referred to as the "Civil Administrator," with Ambassador Bremer being appointed to this task. He was entrusted with faithfully implementing the occupier’s policy, utilizing the powers granted to him. One aspect of this policy was the shift of Iraq from a directed economy model to a market (open) economy model. This shift became evident through orders issued by Ambassador Bremer, such as the Foreign Investment Law of 2003 and Order No. (64) of 2004, which made a series of amendments to the Companies Law No. (21) of 1997. These amendments were formulated to align with the new economic policy. Unfortunately, these amendments were hastily made, with many of them being translated literally from a foreign language, without considering the level of economic growth in Iraq or its legal infrastructure. Some of them were written in weak legal language and poorly formulated.

There is a famous saying among historians: "There is no history without sources," as a researcher cannot write without referring to sources to obtain the primary material that provides the texts necessary for writing the research. The process of writing history relies on sources, and therefore, researchers are required to ensure the availability of sufficient sources before starting the research process. In reality, the work of the historian differs from that of a writer. The latter can write stories and historical narratives based on memory and imagination, while the historian is bound by the rules and regulations of documentation, attributing every piece of information they quote to its original source. Regardless of the academic qualifications a researcher may have in the field of historical studies, or how widespread their fame might be, they cannot take information without documenting it in the footnotes, as this contradicts the principles of the scientific method in studying and writing history. Modern historical works that do not adhere to proper documentation are not considered valid.

In fact, humanity did not attain its basic rights until the adoption of the United Nations Charter in 1945. Its preamble states: "We the peoples of the United Nations have resolved to declare our faith in fundamental human rights, in the dignity and worth of the human person, and in the equality of rights of men and women." Among the goals and principles of the United Nations, it is stated in paragraph eight of Article 1: "In order to achieve international cooperation in solving international economic, social, cultural, and humanitarian problems, it is essential to promote and encourage respect for human rights and fundamental freedoms for all, without distinction of race, sex, language, or religion." The same idea is also mentioned in Article 55 of the Charter. According to Article 56, the member states of the Charter have committed themselves to this principle.

In honor of the soul of my great professor, the late Dr. Mahdi Al-Mukhzumi – may God have mercy on him – I recall his lectures and opinions on rejecting philosophical and intellectual fallacies that are far from the freedom of language, its adaptability, modernization, and pure linguistic solutions. I found him to be a scholar deeply connected to the nature of language, without considering whether the speaker was from Basra, Kufa, Baghdad, or Andalusia, whether from an early or later period. Instead, he followed and supported the wise, chosen opinion that was most suitable, offering his precise view on the matter.

One of the most essential needs of life is supplication (dua). It wards off affliction and strikes enemies like a spear. It is one of the most beloved acts to God Almighty on earth, and it is the weapon of the believer. Through it, irrevocable decrees can be changed, and the most incapable of people are those who are unable to pray. Based on this, the Holy Quran contains various supplications from the prophets, saints, and righteous individuals, because the Quran is a source of life for humanity, happiness for the nation, and salvation for the individual surrounded by affliction from all sides. As it is narrated, "By Him who split the seed and created the soul, affliction reaches the believer faster than the flood descends from the highest point of the hill to its lowest." Similarly, the Islamic community is surrounded by economic, political, cultural, and other evils. Supplication is one of the main factors for defeating enemies and evildoers and guiding the society to the shores of safety and security.

Kumeit ibn Zayd, from the Banu Asad tribe, traces his lineage back to Mudar ibn Nizar. He was one of the prominent poets of Kufa in his time and is considered one of the most famous poets of the first century of the Islamic era. His birth year was mentioned by al-Isfahani in his book, stating: "Kumeit was born after the martyrdom of Hussein ibn Ali in the year 60 AH and passed away in the year 126 AH during the reign of Marwan ibn Muhammad." Kumeit grew up in Kufa and married a woman named Huba bint Nakeef ibn Abdul Wahid. He became well-known for his Shia allegiance to the Banu Hashim.

Public projects do not emerge in a vacuum or without a specific purpose. Rather, they are created in response to the demands of society as a whole or a segment of it in a specific region or governorate, to address a particular problem or achieve a public benefit. However, the process does not end at the stage of formulating or designing the required program. What is more important and critical is the stage of implementing programs and projects in a manner that aligns with the defined objectives without waste or extravagance in effort, time, and money—that is, achieving efficiency and effectiveness in implementation (Rosen, 1995). The careful selection and proper formulation of programs and projects are not the only factors that can be relied upon to achieve the desired outcomes. Implementation must also be carried out with the same level of precision and quality to attain those results.

This research focuses on studying two phonetic phenomena among the many Quranic phonetic features: the significance of vowelization (حركة) and the significance of rhythm (إيقاع), providing two Quranic examples for each. It then delves into the detailed phonetic features, with their various dimensions, in a portion of a noble verse, specifically the words of Allah: **"صُمٌّ بُكْمٌ عُمْيٌ"** (Deaf, dumb, and blind). This is achieved by examining the letters (sounds), vowelizations, pauses, syllables, and rhythm contained within these three words, in addition to the nasalization (غنّة), assimilation (إدغام), conversion (إقلاب), and concealment (إخفاء) associated with the tanween (تنوين) in them.

The research begins with a brief historical overview, addressing the references made by earlier and later scholars to the topic of sounds and their significances. It then explores the significance of vowelization and rhythm, along with their examples, before transitioning to a rhetorical analysis of the mentioned verse. This rhetorical analysis is employed semantically to pave the way for a phonetic analysis, where the imagery of rhetoric blends with phonetic and rhythmic imagery, working together to shape the artistic form of the Quranic sentence.

The phenomenon of criticism is not new in the field of human thought. From the moment the first work in human thought appeared, the process of critique and evaluation began, and this has been the practice of contemporary scholars, even those who came centuries later. For instance, Sayyid Muhammad Mahdi Al-Alawi (1350 AH - 1931 CE) was able to critique Al-Hariri (d. 516 AH), the author of *Durrat Al-Ghawwas*, whose fame reached far and wide. Therefore, I undertook the task of verifying the manuscript *Samir Al-Khawwas*, which is a response to those who claim that human thought reaches a stage of perfection in authorship and to those who say, "The predecessors left nothing for the successors."

The verification began with an introduction divided into two parts: the first part covers the life of Al-Alawi, and the second part examines the phenomenon of *lahn* (linguistic errors) that spread after the Arabs mixed with non-Arabs (Mawali). Scholars unanimously agree that *lahn* was a consequence of the Arabs' extensive interaction with others, which occurred after Muslims left their peninsula and headed toward the conquered territories. It is also certain that the spread of *lahn* alarmed the authorities and scholars, who warned against it, condemned it, and sought to combat it. However, the greatest effort in this regard came from linguists who rushed to document the language to preserve the ideal form of their language, which had reached them free from deviations.

It became firmly rooted in the hearts of those early linguists that Arabic was a precious heritage that must be passed down to future generations intact and correct, safeguarded from any flaw or deficiency. This noble goal was further strengthened by the fact that Arabic is the language of religion, carrying the eternal miracle of revelation. The phenomenon of authorship then spread, beginning with the first book by Al-Kisa'i (d. 189 AH), followed by Ibn Al-Sikkit (d. 244 AH), Ibn Qutaybah (d. 276 AH), Tha'lab (d. 291 AH), Al-Zubaydi (d. 379 AH), and so on until the present day.