Journal Dawat

Language is the most sophisticated human achievement ,by means of which human beings can grasp matters. Concepts such as Science, art, philosophy, transactions, judgment, and religion would not be understood to the fullest capacity without language.It is the crossroads of near and distant individual activities of human existence and the characteristic that Allah gives to human beings. Humans utilize speech and writing as a result of Man’s thought; therefore, it can distinguish them from animals who lack the vocalization mechanism. Language servers the interaction process, dialogue ,debate and exchange of views and ideas among people. Through language we can share information and succeed in interacting with each other. As a result, language must be the basis when establishing a human society.
The sixth imam of Ahl al-Bayt ,Imam Ja’far Al-Sadiq (A.S) , presented a clear effort and a specific view about language (its origin, nature, and significant characteristics, and functions). What came of his views ,which he taught to his student, Al-Mufadhal Al-Ja’fi (b: 183 higra) in Kitaab Al-Tawheed, exceeded that of previous and even modern linguists , and proved his precedence in this era on one hand, and his conformity with them on the other.

Language correction is explained as a spontaneous state which is a result from the speaker and listener’s understanding of his own language. Human beings are born endowed with a general abstract language system- competence and (while listening to language production) performance. In certain language environments, humans will be able to store its rules. They are not able to speak unless he is able to correct the erroneous sentences and complete the incomplete ones. There is a difference between accurate and correct .The former means to say something is right while the latter is to say whether something is right or wrong. The word «correct» is the technical term adopted in the present study .This study is a practical investigation to six modern lexicons for language correction . They are:
1- Ma’jm Ala’khta’a Al-Shaa’a’ah A’ou kul Wla Tekul , written by Kawkab Diab . It is referred to as Ma’jm Kawkab.
2. Ma’jm Ala’khta’a Al-Shaa’a’ah , Wali’jazat Allghuiah, written by Judah Mabruk Muhammad.This is referred to as Mabruk .
3. Ma’jm Ala’khta’a Al-Shaa’a’ah , taswyban Wsẖrḥan Wtrjmah, written by Kẖidr Moussa Muhammed Hammoud.This is referred to as Moussa.
4.Ma’jm Alsawab Walkhata’ fi Allughaha Ala’rabih , by Tawfiq Hassan Alawiah.It is referred to as Alawiah.
5. Ma’jm Alswab Allughoui- Delil Almuthakaf Ala’rabi , written by Ahmed Mukhtar Omr.It is referred to as Ma’jm Mukhtar.
6. Ma’jm Alạkẖṭạʾ Alnḥwyia Wllugẖouia Walsrfyia Alsẖaiah, written by kẖiḍr Abd Al-Raḥim (Abu Al-Aynayn)
The priority is given to Judah Mabruk Muhammad’s lexicon on khider Moussa Muhammed Hammoud’s (although they are issued in the same year, 2005, depending on the sequence of the first letter of their names in alphabetical

The research studies language from two trends :
1-The formal side , on which Arabs distinguished two branches; syntax and morphology. According to Westerners, it includes the pure linguistics which deals with the language system excluding the context of social communication.
2.The second side is the communicative trend which studies language production in a certain context . This includes different branches such as, discourse analysis, sociolinguistics, and pragmatics .
Despite the multiplicity of these studies and their focus on a particular aspect , they all share a common framework which is the given communicative framework. Researchers have tried to identify the act of communication, how it occurs, and the strategies employed by the sender to communicate with others. Since communication is a social activity between two or more parties, and even between individual and itself, many forms of communication are distinguished. Some forms of communication include personal communication, interpersonal, social communication, and cultural communication. Each form is based on specific elements, and some of them may appear in all forms.
The process of communication gives life to language because language lives in communication , and it dies away from it. Language is not regarded as language unless it is used by societies .This is supported by Durkheim who mentioned that, “the boundaries of languages tend to correspond with the boundaries of social groups.»
Therefore; language does not exist or live unless it is in a particular social group. This also proves that language is a social phenomenon. A human being communicates with the members of society that he lives in , and mixes with them at different times and places.
Language is essential to human life. A human being can get along without many things, but cannot dispense with language as a part of life. On the basis of this social function of language, we intend to investigate the social and linguistic communication and its forms in language from the perspective of the rhetorical heritage of our ancestors. We attempt to analyze its rules , explaining its bases , and demonstrating its pivots . Therefore, this study is conducted for this purpose.
In order to achieve this aim , the study is divided into three sections:
The first section is titled ‹communication› , concepts meanings . In and this section,we dealt with the concept of communication, its meaning in the ancient and the modern scholars, the concept of social communication and its most important elements.
The second topic is titled, ‹Modes of language and social communication› , in particular discourse as a sample of study. In this section, the modes of language and social communication are reviewed, mainly focusing on discourse as the most important subject of language and social communication , which is discussed by Arab Rhetorician in their study and analysis.
The third section is titled as ‹language social communication rules›. It briefly describes the topic of rules in the process of social communication, that were established by Arab rhetoricians. These rules consist of the conformity of speech within situations .This section ended with speech defects which must be a given particular attention to in the process of communication, such as the defects that are related to pronunciation, and those related to the orator or speaker.
Some conclusions are drawn :
1. Language has several functions. The most important is the communicative function, which would give life to language, because language lives in use and does not live without it.
2.Arab scholars in their language and rhetorical heritage paid attention to the meaning of communication through their definition of language. Bin Genie gave it communal attribute.
3. Arabic scholars pinpointed the components of communication ,such as sender (speaker) and recipient (hearer) as the key components of communication. A message is exchanged (news) by either a channel (language) or anything that replaces it such as hand gesture or nodding the head ,etc. This does not occur except in a particular context (situation/place). To achieve complete understanding between them, speaker and hearer must get to know a certain code, which Ibn Sinan called convention, and thus completed the six components of communication.

A Pseudo- Homonym is a verbal similarity between Qur’an Ayats which are not different except in the spelling , or preposing and postposing, or the sounds , etc. This phenomenon occurs much in the Qur’an to the extent that more than one scholar published about it, so many books in this subject can be found today in the hands of people.
Rhetorical control is explained as, exerting the effort in the detection of appropriate rhetorical implications. This explains the remarkable change within each image, or what is expressed by a rhetoric witty remark , based on whether this is done for certain rhetorical point or oratorical delicacy.
It is possible include separately two similar Ayats ,which differ in synonymous units under the name “externally Similar Ayats”. It is also possible to include these units together within the same Ayats, under the name, “inclusive Ayats”. An example of the externally similar Ayats is the Almighty’s saying in the storytelling about Musa (peace be upon him),
-”When he came to it”
“ falamãạ ạảtāhā “
-” And when he came near it” “ falamãạ jāʾahā “
An example of the inclusive Ayats is the following :
- (Fir’aun) said: “If indeed thou hast come with a Sign, show it forth” ,
“ Qaluạ ại̹n̊ kun̊ta jī̊̉ta biậyaẗin fā̊̉ti bihā “
There are various examples in the Holy Qu’ran that, when the basis of the scientific approach is taken into consideration, proves the genius of the Arabic language (Arabicism of the Holy Quran).
The aforementioned explanation directs us to what we chose as the topic of the research. Scholars have given many examples of the distinction between “ ạảtā “ and “jāʾa” ( he came), in Qur’anic expressions , (which cannot be mentioned in detail here). What we seek is to discover the potential rhetorical aspect which stands behind the choice of one of them and not the other. We reviewed the scholars who based their ideas on an unsound approach which includes the sound and not the meaning . We intend to find out the rhetorical purpose based on meaning rather than the form.
The following is the procedure of the topic.
● Introduction : homonyms and its types
1.Synonymous homonyms and its aspects
a.The concept of synonymy
b.Analysis of the concept of synonymy
2. Iảtian”, and “Majāʾ” in the Qur’an
a. Scholars’ viewpoints
b. Researcher’s viewpoints
c. Application on Unspecific similar Ayats
d. Application on inclusive Ayats
• Results and conclusions

The poet Muhammad Ibn Abdullah Ibn Alrazin, nicknamed Abi Al-Shayes has remained unscrutinized with his work. His poetry is comprised of significant information gathered and studied by Dr. Prof. Abdullah Al-Jubori. The works of Abi Al-Shayes is currently held equal to Abi Nawas , Muslim bin Al-Waleed and Al-Ashja'a Al-Sulami all of whom have been investigated and criticized.
This poet needs to be studied in order to address and evaluate his poetry. So the researcher determined to study the poet and his poetry. Perhaps one of the most important sources for the researcher is Alshyr Walshyray by Ibn Qutaybah, T'bqat Alshyray by Ibn Al-Mytz , Alaghani by Abi Faraj Al-Asfahani, Ma'hid Altns by Al-Abasi , Tarikh Baghdad by Altib Al-Baghdadi , A'shyar Abi Al-Shayes by Doctor Prof. Abdullah Al-Juburi, and others which are given in a list at the end of the research.
The research is divided into three sections.
Section one focuses on his name, parentage, his life, his relationship with the Caliphs and princes, and friends, his qualities, his morals, and his death.
Chapter two contains his position among poets, then an evaluation of his poetry .
Chapter three explains the purposes of his poetry.
The paper ends with conclusion and list of sources.
Finally,this research represents an era of glorious history and symbolizes an important part of our immortal history because the poet lived and died in the second century of Hijra.It was Al-Rahid Era- the golden century of our nation's life which was distinguished with science and scientists, and poetry and poets.

The language of poetry differs from one era to another. It is constantly changing. Language in modern poetry is gaining richness and novelty and perhaps it establishes new meanings through the expansion of metaphors or allegories.The poet is able to give the words new meanings that have not carried before which will have an impact on the recipient. This coincides with the view of the poet Ma›roof Abdul Majeed with his poem, Isẖraqạt fy Tajly Almsẖhd ạlʿlwy (Reflections in the Manifestations of Alawi Scene), attempted to keep himself away from the inherited form of the blank poem in the poetry of Al-Ghadeer. The poet in this poem addresses the theme of Al-Ghadeer through modern vision and language in which Al-Ghadeer poetry had not been familiar with before..

The Quranic text represents one of the most sophisticated texts in eloquence and rhetoric according to the views of the students in the past and the present. The Holy Quran includes a method of composition and arrangement , mechanism of imaging, and how to handle situations. The Holy Quran also is astutely accurate in the use of word and structure. Because of the aforementioned, the text of the Holy Quran has been the focus of the poets› attention , in which they have taken from it and been influenced by it.The impact is quite clear at the level of the picture or lexical items and structure without claiming that they compose a Quran. Therefore,the Holy Quran came to reflect in a way or another that impact in the their poetic production .
Al-Jawahiri was one of the many poets who had been affected by the Quran, which provided an important source of poetic composition, and a main wellspring of forming his poetic image. Since early age , Al-Jawahiri memorized it where he had his education in Najaf, which was his hometown and the place of his first inception . Al-Jawahiri sensed the beauty of Quranic text in it’s level of arrangement , structure , and style of formulation, in addition to the use of images .Therefore , the Quranic impact was obvious in his poetry .He employed it in a very beautiful manner which reflected the extent of his influence by the Holy Quran. The study is divided into three sections.

Literary stylistics first arose in the linguistic norms or what is called the stability rule. Its main purpose is criticism on which it is found. It is concerned with the technical side of the phenomenon of language, which allows literary stylistics to detect taste in every era. This research intends to study the Qur'anic text in light of this trend, because there is no doubt that the Qur'anic text pays attention to a recipient, reader, listener, and critic. Since the creativity is done by the creator ,Almighty , it can not be made in isolation from the certain conscious of the imagining reader.

The research aims at exploring students\' expectations of self-sufficiency of the students who attended the College of Education for the Humanities, Babylon University and finding out the perceptions of teaching staffs\' expectations of the students’ self-sufficiency. Furthermore, the research attempts to demonstrate the relationship between the students\' expectations of self-sufficiency and the teaching staffs\' expectations of the students’ self-sufficiency.
The study sample consisted of 256 male and female students who attend the College of Education for the Humanities. They were selected randomly from the Department of Arabic and Department of Psychology (92 males and 164 females).
In order to achieve the aims of the study , a scale of expectations of self-sufficiency was built. After that logical validity was assessed by showing it to a panel of experts in the field of education and psychology . Additionally, the construct validity was assessed by using two extreme groups and the relation between the item and the total score of the scale . The reliability was ascertained by repetition of the test and Cronbach\'s alpha.
The research concludes that there are statistically significant correlations between students\' expectations of self-sufficiency and their perceptions of teaching staffs\' expectations of the students’ self-sufficiency.

Arabic language is described as the most effective language which has the clearest style , propriety and marvelous tact. It was chosen by Allah for his most honorable messengers and the last one of prophets. Allah made it the language of the people of Heaven, and the dwellers of his paradise. The language of His book suffers no wrong. Due to the importance of Arabic and its heavenly status, the researcher intends this research to complement the developmental researches that have addressed the arts of Arabic language and its subjects. The most important is Oral Expression (of both sides the written and oral lessons) which is regarded by several language experts as an objective in itself and other arts are the means to achieve it. The emphasis on teaching oral expression has a special importance , because this type of expression is neglected by our educational institutions. If it is taught , it is done mechanically without focusing on language function. The other point of importance is the success in the development of the oral language skills of the learner. It is a guarantee for future learning experience.
In line with the requirements of modern age and contemporary education, teaching language (in particular Arabic) has become the primary axis of choice applied with cognitive modernity in the development of its methods of learning and teaching. The cultural approach has been developed as a method of teaching oral expression.
This compound concept (cultural approximation) is determined in the method of the deconstructive approach which intends to explore the implied cultural formats and study them in the context of the integrative cultural for better understanding and explanation of them .This is related to a learner's view of the intellectual world which is also determined by the nature of the subject of expression. Additionally, The type of subject the teacher choose for the class,as well as the practical mechanisms that the teaching method features for teaching oral expression in the light of the cultural approximation are all important factors.
Based on the foregoing discussion, the researcher divides the research into two sections. The first section tackles identifying the concepts of the research theoretically, and the importance of teaching and learning oral expression. The second section explains cultural approximation as a teaching method in teaching and learning of oral expression, as well as the identification of the practical mechanisms for this method. The search has ended with some conclusions.