AL-Mawrid Journal

The research deals with two related themes: introductory and narrative description. Spatial initiation is a phenomenon in the maqamat. It is akin to reviving a poetic tradition of what was contained in the introductions of the journey, but in a different way. The introductory components provide a complete narrative scene, but this has not been achieved in all maqams. Most of the maqams derive their names from the cities reached by the hero and the narrator, except for a few of them, which has been preoccupied with a high poetic tendency. The description is brief and short. In it, it is necessary to set standards that separate the description in poetry and the description in narrative, to indicate the nature of the description in the maqamat. The cities that the trips go to do not differ from each other, because they are not described in a narrative description that makes them distinct from each other, but rather came as if they were one city without differences. And like it was the description of buildings such as the mosque and the court house and others.

The study examines the representations of the central woman in the poetry of black poets in the pre-Islamic era, as a cultural text, the importance of which stems from showing the impact of the societal cultural structure in forming the feminist centrality that emerged as an effective translation of the absence of a central social authority governed by logic and justice, and in which the culture of alienation and marginalization prevails in a society that is deeply entrenched in deepening the gap between its two sides: the free and the slave, the belonging and the non-belonging. To stop at the feminist centrality in the poetry of black poets, we are required to return to the details of the social environment, its cultural remnants, and its human products, which lead us to the fact that black poets are a social and cultural product, subject to a tribal authority that excluded blacks from its existential circle, and in which women appeared as a mask that concealed the poetic self, carrying the hidden behind the patterns; it was a cultural, systematic text that used the aesthetics of language and its elusive metaphorical formations in order to build infinite systematic worlds and spaces.
The woman's scene deepened the cultural identity of the poetic self and its presence strengthened the black poet's questions related to identity in reaction to the imposed cultural hegemony, so the questions came in representations that highlight the image of the woman in her centrality. The research aimed to identify what is unspoken in the implicit system of the image of the central woman; describing the discourse as a cultural system that requires a pause on the implications of the discourse by adopting interpretation as a means to reveal those systems and stand on them; Cultural criticism, based on its intellectual centralities and ideological propositions, seeks to question textual structures as cultural events, and then fathom their dimensions and systemic implications.

This research focuses on the theories presented by ancient critics and philosophers regarding the ambiguity of poetic text. It was found that most ancient critics linked poetry's eloquence and beauty to the concept of clarity and proximity, especially in the use of images that did not differ from any prose use. By doing so, they limited the function of poetry to achieving communication and struggled to establish aesthetic and critical standards that conform to the doctrine of the ancients and their methods. In this measurement and fixation, they went so far as to criminalize any departure from the concept of proximity and classify it in lower ranks of eloquence and poetry. This is what made most contemporary critics consider clarity as a solid principle in ancient criticism, so they went on to interpret and determine its backgrounds by linking it to the influence of religious text and the dominance of conformist thought. However, the research reveals that this judgment is not accurate, as a group of critics, along with philosophers, adopted various conceptions that varied in their openness to new standards and concepts for evaluating poetry, especially its imagery aspect. They spoke through the possibility of establishing an image and poetry on the distant rather than the close. Some of them did so shyly in an attempt to interpret conflicting evidence that suited their theory, while others were more daring, such as "Abd al-Qahir al-Jurjani," who established his conception on the distinction between the eloquence of clarity and proportion and the eloquence of distance and individuality. Thus, he formed a different trend in the criticism of poetic imagery and eloquence. However, Muslim philosophers were more aware of the nature of poetry through the concepts of imagination and change, which were behind their linking of poetry and its imagery to the dimension of meaning and ambiguity. This made them differ from the prevailing conception among critics.

Abu Hayyan al-Andalusi (d. 749 AH) sought in his book (al-Tadhkira) to select grammatical, linguistic and literary issues that were abundant in the books of his predecessors. Among his selections was a letter by Abu al-Abbas al-Irbili al-Mawsili, known as Ibn al-Khabbaz, which focused on detailing the changes that occur in derivatives, such as the omission of a letter, its addition, or the addition of both together, and so on.
What Ibn al-Khabbaz did in this brief treatise is - in my opinion - the first careful and scrutinizing attention to these changes occurring in derived nouns, and he is credited with precedence over all grammarians in this.

This message revolves around clarifying an issue among rhetoricians, the late ones, which is in their saying: (metaphor with one rank and metaphor with two ranks), so Mr. Mohammed Al-Saeed clarified this phrase, by analyzing it in a clear way.

Rectification is known as Catching up for what has been missed. In other words: he Fixes his mistake. Contemporaries employed it as a title to avoid missing in literature, poetry and prose, as well as translations, in which rectification came in the name of the misses.
The origins of rectification go back to the Senate of the eldest and their hopes, and this applied to their writings. The ancients knew it through: the complement, the connection and the tail.

As for the contemporaries, three types of rectification appeared in their works, which are:
First/ correcting the correction before and after the release.
The second/ to catch the gaps, which is in two forms.
A - What is missed in paleography, so the paleographer made up for it himself.
B - What the paleographer missed, so someone else made up for it.
C - Recognizing the completion.
Rectification is a conscious reading of the project of building the original, because this construction depends on combining as a basis that does not depart from it. If the prose or poetic in total is correct, the text will come unscathed, but it will not be easy. At that time, rectification is the safety |

The title “Al-Ba’ith” was known to more than one poet in the history of our poetic heritage. Six poets were known by it, and what is unfortunate is that the poetry of these “Al-Ba’iths” has become accustomed to, and has disappeared as time has passed. Yes, but this loss has motivated many contemporary researchers to collect what was scattered. From the poetry of some of them, Dr. Nasser Rashid Muhammad Hussein came forward to collect the poetry of Al-Ba’ith Al-Mujasha’i, and he has the credit of being the first. Then Dr. Adnan Ahmed tracked him down, and he made up for what he had missed. Yes, but its entirety is not devoid of many shortcomings, which prompted me to reconsider its entirety and take stock of it. The collectors of Al-Ba’ith’s poetry cannot be blamed if they miss something like this. The perfection of human work is eternal and disobedient, and the correction of poetry collectors is endless.
So I decided to write an article in which I would examine what had been collected from the poetry of Al-Ba’ath Al-Mujasha’i, and bring together what was scattered from the poetry of Al-Ba’ath poets. Because of the benefit in this, it completes the work of those who came before us.

Abu Ubaid al-Marzubani (d. 384 AH) classified his famous book (Dictionary of Poets) as one of the books of biographies and selections, and it included about five thousand poets, but his unique and isolated manuscript did not reach us in its entirety, rather it came incomplete from its beginning to its end, so a group of poets were omitted, and based on this version the book was verified four times, including my scientific verification based on the manuscript itself, issued in Beirut in 2010 AD. I made a second part, which I called (The Supplement to the Dictionary of Poets), which included 386 poets. Then, over time, I came across new poets, totaling (157) poets, whom I picked up from different sources. Therefore, I wanted to attach what I found to that work, as an addition and correction, in preparation for republishing (The Supplement) in full.

Osama bin Munqidh is a famous poet from the sixth century AH. His scientific contributions varied between composition, poetic creativity and literary writing. His poetry received the attention of a group of researchers, and this interest was evident in the publication of his collection of poems first, then the additions to it followed, and this research represents a new addition to this collection.

Osama bin Munqidh is a famous poet from the sixth century AH. His scientific contributions varied between composition, poetic creativity and literary writing. His poetry received the attention of a group of researchers, and this interest was evident in the publication of his collection of poems first, then the additions to it followed, and this research represents a new addition to this collection.

The main subject of the research is the paleography of the Abbasid Caliph Al-Radhi Billah (d. 329 AH), which was carried out by two researchers from Iraq who knew each other, namely Dr. Hussein Abdel-Al al-Lahibi and Dr. Saeed Awadh al-Zaidi, in two successive paleographies, the last of which was published about a year ago, and the first was published without mentioning the place. Publication in (1435 AH/2014 AD), and the second publication in Cairo in (2022 AD); I considered it necessary to criticize the two interpretations of the Diwan by the paleographers, explain the differences between them, and explain the differences between the pieces through a close reading of them.

Talking about the rational sciences, or as the ancients called them (the sciences of the firsts), will become a matter of incomplete objectivity unless it includes talking about those who flourished in them and then had roles and influences in transmitting them, in developing them, and in spreading them. Scientists and sciences are two sides of the same civilizational factor, as to the extent Whatever virtues the sciences have, the virtues that scientists have.
In light of this and in response to the specificity of this issue of Al-Mawrid Al-Ghara magazine, I was motivated to contribute to this research. I was chosen for its topic, which is: shedding light on the biographies of a selected group of early Carthaginian scholars, who were prominent in the fields of rational or wise sciences (geometry, astronomy, philosophy, logic, and medicine). A title has been adopted for the research, which is: (Tikrit scientific symbols in the history of the early sciences or the wisdom sciences). The importance of this research lies in the fact that it highlights personalities who had weight and influence in the heritage of the wise (rational) sciences, but they did not receive their due definition. Then their roles were famously forgotten and the brilliance of their news was covered by the dust of obsolescence in time, despite the fact that they provided humanity with the essence of their ideas. It contributed to strengthening the foundations of human civilization and accelerating its development. Thus, the purpose of this research is: a description of others and a manifestation of roles, and in its entirety, it aims to introduce a prominent group of the Takarta scholars who took the rational sciences, i.e. wisdom, as their vehicle in the service of human life, during the era of enlightenment of Islamic civilization, while clarifying their achievements and influences and introducing them. In which. The spatial boundaries of the research extended from Tikrit, the historical city that bore the name of those researched figures, to a group of Iraqi or Arab civil cities, in which these characters were born, settled, or flourished, such as: Baghdad, Mosul, Basra, Damascus, Cairo, Malatya, Nusaybin, Edessa, and others. As for the temporal limits of the research, it took the temporal definition that constitutes the age of the Arab-Islamic civilization. The historical approach was adopted in preparing the research. By introducing these scientific figures and mentioning their news, roles, influences and news. In the end, some results were reached through this research, the most important of which are: introducing some personalities and showing their roles and influences in the midst of cultural interaction in the Middle Ages, displaying aspects of their scientific brilliance, as they provided the scientific state with works and translations and immersed themselves in the arena of the mental renaissance, just as they helped mental life to be nourished. From the sources of knowledge and horizons of wisdom.

The importance of the research is that it sheds light on the work of great linguists to study a linguistic topic in one of his books in a descriptive and analytical study, as it contributes to a deeper understanding of the Arabic language and its linguistic and Quranic applications. The book of arrangement in the language of Ibn Mutarrif (d. 413 AH) of the important lexical books, which falls within the lexicons of meanings, it has multiple Quranic evidence, hadiths of the Prophet, and the words of the Arabs poetry and prose, and this indicates the breadth of the author's awareness of his linguistic material, and his ability to indicate the meanings of words through their occurrence in different styles, And enable him from the linguistic material that he presents and analyzes, all this prompted the researcher to choose the subject of opposites in his book, which represents a method of the Arabs in the expansion of their words, and one of the characteristics of the Arabic language; It was mentioned by Ibn Mutarrif, and it was unique in its opposites not mentioned by classifiers in this field. Research can be a valuable addition to scientific and academic libraries by providing a scientific study of an important topic in the Arabic language.

The letters are exposed in some texts of the classical Arabic language (poetry or prose), or in some of the Qur’anic texts, which are the main sources that were adopted on the day when provisions, rules and linguistic controls were established. I say that some of these letters are exposed in some contexts to deletion, mention, or change in the structure and shape of the letter. As for the omission, it is one of the aspects that distinguished Arabic, as well as other languages, for many purposes that differ among their user. Perhaps this phenomenon is the most obvious and clear in our language. This is because one of its most prominent features is the tendency to brevity and abbreviation, as it is a kind of rhetoric and eloquence because of the excitement of thought, sense, and the realization of the mind to comprehend the meaning, which proves the meaning in the soul.. As for the dhikr, and I mean mentioning the letter in its proper place, it is also not devoid of artistic, rhetorical and aesthetic value, as it is the origin of speech. For what it adds to the fixation of the meaning and consolidation of it in the soul, and in mentioning it in addition to that there are meanings that do not benefit if it is deleted. As for the change in the form or image of the letter, I mean by it drawing the letter in some words unusually, which is what we will also address in this research, briefly, to see the opinions of a section of scholars, old and new, on the subject, and whether there is a relationship between drawing the letter in two different forms and between The repercussions it raises in meaning.

The research delves into the Quranic use of derived Arabic words and their employment in the textual context of the Holy Quran to indicate innovative meanings that may not be connected to the meaning of the linguistic root from which the word material was derived. The research clarifies the significance of the root in the Arabic lexicon and the meanings it produced in contexts of literary use according to the texts of pre-Islamic poetry and the Arab heritage before Islam.
It clarifies the aspects that the root produced in light of its use in the contexts of Quranic expression as stated in the works of linguistic interpretation of the wise remembrance. The research is a methodological approach related to the generated meanings that the Holy Quran bestowed on the words of the Arabic language used in performing its sublime message that is related to the values of heaven and its activation to revive the earth and organize the succession of man in it.

It was mentioned that when grammarians spoke about adding the plural to the dual, they mentioned that there are two other aspects to this issue, which are: adding the singular to the dual and adding the dual to the dual. However, the first aspect is the most eloquent Arabic aspect that the Holy Quran spoke about in more than one place. It appears from the grammarians’ words that this most eloquent aspect came mostly in what was related to the human organs, whether they were singular, such as the heart, tongue, and head, or dual, such as the hands and feet. However, it came in other than the human organs. It was mentioned that they gave grammatical reasons for this Arabic style, and perhaps the closest of these reasons to reality is that the plural among the Arabs is lighter than the dual, and that they disliked combining two duals when adding, and therefore they did not add the dual to its like, but added it to the plural. Just as the predecessors pointed out the eloquence of this style, the later ones did so, and among them was the Iraqi scholar Dr. Mustafa Jawad, who added to the evidence of the predecessors and came with what supports it. The eloquence of this style, and there is no doubt that the efforts of our ancient and modern scholars were good linguistic efforts that indicated their love for Arabic; and that is because they spent their lives tracing the styles of Arabic speech, and clarifying its degrees of soundness and eloquence; in service of Arabic, which is the language of the Holy Qur’an, and praise be to God first and last.