AL-Mawrid Journal

Abu Al-Abbas Muhammad bin Al-Hasan Al-Ahwal (d. 259 AH), narrator of Baghdad, one of the reliable imams of language and narration in the middle of the second century AH. He was a copyist, abundant in knowledge, and broad in his understanding. He was a good narrator and had good knowledge. He was counted among Tabqat al-Mubarrad (d. 285 AH) and Tha’lab (d. 291 AH). He narrated On the authority of the most eminent narrators and hadith scholars such as Al-Asma’i (d. 216 AH), Ibn Al-Arabi (d. 231 AH), Abu Omar Al-Shaybani (d. 206 AH) and others, and Naftawayh (d. 323 AH) and Muhammad bin Al Abbas Al-Yazidi (d. 310 AH), Abul Abbas Al-Ahwal collected the poems of one hundred and twenty poets, and he always In most of his explanations of the collections of poets and tribes, he combines the two narrations (Basri and Kufic), and from what has reached us through his narration and making is the collection of Al-Muthaqhab Al-Abdi (d. 36 BC AH), which is the subject of our research.

Since the beginning of the twentieth century, following the independence movements in Arab countries and as a result of missions undertaken by a number of intellectuals to European countries and what they witnessed there of the reasons for progress and civilization, a group of pens emerged raising a fundamental question that touched upon various disciplines. It is as follows: How do the Arabs rise, and why do others progress while they remain stagnant? This question branched out into several inquiries, such as some believing that the fault lies in the composition of the Arab mind and its methods of thinking and approaches. Others saw the dilemma in our imitation, subordination, and stagnation. A third faction believed that the issue lies in our inferior view of ourselves, our self-flagellation, and our adherence to a past that we have only read through a traditional lens, which has not led us to understand what we want from our heritage, and what it wants from us.

This research is based upon a hermeneutic reading of the epic of Gilgamesh with the intent of analyzing the symbols that lead to a revelation of the anthropological and cultural development of mankind's history.
It will also explore the difference of positions as to this development through a comparison between the type of agricultural production on the one hand, represented by the epic of Gilgamesh, and the pastoral type on the other hand, represented by the murder of Abel in the Old Testament.

The research seeks to stand on the cultural and literary reasons that hindered the old Arabic literature from completing the project of narrative Maqamat towards a new literary genre stands next to poetry not behind it, it has been what we called the cultural text a clear impact on the sovereignty of the voice graph mostly and labeled literary Arabic in its name and made the maqamat revolve in the orbit of poetry not far from it. Poetry was originally influential in all literary genres produced after the pre-Islamic era, so the maqamat returned at the end towards a poetic content rather than a narrative.

The nature of scientific research on men's science required standing on research parts that other fields of research did not pay noticeable attention to, which made research in this science difficult, as evidenced by the fact that we rarely see those who confronted it and specialized in it.
Based on this matter, we find its sources varying in their news, narration and information that they market in the biography of the famous person who they talking about, which prompted many scholars and investigators to refrain from delving into such disputes, and only mentioned what was famous from it.
This study came to reveal what I was found problematic in the biography of one of the poets of the pre-Islamic era, which is famous in the history of his tribe and the history of Arabic literature, which is (Al-murakish Al-Asghar), and since the area of difference is wide in his biography, I have chosen several joints, namely: (his name, his father’s name, his ancestry, and his surname), so that the reader stands on two important things: the size of the difference in heritage sources, and the right in the different of these joints.

Epidemics and diseases are among the tribulations that have befallen humanity over the succession of ages, causing destruction as witnessed by the monument of the predecessors of books, travels, news and poems. In this research, we tracked the achievements of poets and writers, we feel their pain from what happened to them from epidemics and medicines, and we trace in their creations the places of sorrow that befell them, they are suffering under the scourge of disasters and tribulations, and the hardships of pandemics, which we have collected and considered with descriptive and analytical criticism, in an effort to build prevention inputs and introductions to restrictions, inspired by the lessons, sermons, and benefits that enrich.

and the other Andalusian, each of whom represents a school in the field of describing nature, and many sayings have spread about the second being influenced by the first, based on a statement by Al-Muqri Al-Tilmisani, the author The research presents a modest study of two great poets, one of whom is Eastern of the largest encyclopedia of Andalusian literature, and the research adopted the inductive approach in tracking the manifestations of nature In their poetry collections, he concluded that Al-Muqri’s statement falls under the general ruling, and his ruling is not supported by an internal examination of the poets’ collections. Eight statistical appendices were attached to the study, which the two researchers relied on to confirm their rulings, which were based on the precise balance between their poems on the level of purpose in the two parts of the moving nature and the sound nature mortification, And the approved poetic meters , and the narration letter of their poems, and God is the Granter of success.

Murra bin Mahkan al-Tamimi, one of the poets of the Umayyad period. He was called (the father of the hospitality) for his generosity. He lived in Basra and was a poet who has few works. He was a contemporary of Jarir and al-Farazdaq, and he had a satire with al-Farazdaq. He was killed in 71 AH.
The poet was famous for generosity, and composed a wonderful (Bai’e) poem on Al- bahr al- baset, some of which were mentioned in (enthusiasm) of Abu Tammam (d. 231 AH), and the owners of selection and biographies were interested in them, and we have investigated the sources that have proven them in full, or part of them.
In this research, we stood on (55) verses, in (9) texts, for the poet between a poem, a piece and a pluck, in different signs, after a wide survey and investigation in heritage, and we achieved this tenderness of his poetry according to the rules of texts paleography.

In this research, we are concerned with tracing the poetry of 'Adhud al-Dawla al-Buyhi [324/936-372/983] in his contents from the books of the Arab-Islamic heritage that were translated to him or talked about his time. The one who studies his life and poetry knows that he is a scientist in language, literature, poetry and geometry. Discussed the pioneers of language in his time and sponsored literature and rewarded his people as he is a man of politics and the presidency of the tightest running of the extended state – Iraq, Persia and Diyarbakir – and we have collected his passages and poems from the dispersion of sources assigned to each section a title and we put her in a rug that explains the occasion of her saying and arranged it on rhymes and we explained what thickens the understandings of vocabulary. Thus, we prepare his poetry to study and research his issues, and lift the injustice of one of the forgotten Shiite poets in the history of ancient Arabic poetry.

Perhaps the most prominent thing that we understand from Ibn al-Nadim’s words in “Al-Fihrist” is that Abu Nawas’s poetry had not been composed until his death, and that its composition and compilation in a collection of poetry did not occur until a later time, and among the first who took the initiative to collect it and classify its material was Yahya ibn al-Fadl, who composed and arranged it, and it contains poems on the categories and makes them ten, which is the art that will be the focus of our current research.
However, in reality, we did not find a trace of this man in the ancient sources that we were able to review, which mentioned among the names of men those known for transmitting the news of Abu Nawas and narrating his poems, just as we did not find any narration of any kind attributed to him regarding his relationship with the poet, whether it was news or not. Poetry.
In this research, we attempt to verify whether or not the Diwan’s attribution to its maker, Yahya ibn al-Fadl, is correct, seeking to do so by referring to narratives and historical facts and comparing them to uncover the clear scientific truth from them.

The reasons for the increase of letters in orthography) is an article that appeared in the second issue of the forty-sixth year of Al-Mawrid magazine (2019 AD). Most of it is quoted from the master’s thesis (The Spelling Problem - A Study in the Formation of the Arabic Word) that the researcher Haider Abdel-Zahra submitted to the College of Education for Girls at the University of Anbar in 1999 AD.

Abd al-Samad bin Mansur bin al-Hasan, known as (Ibn Babak), an Iraqi poet. He was born in Baghdad in the first third of the fourth century AH, and died there at the beginning of the fifth century. He lived a large part of his life in Iran, and the manuscript of his great collection, which contains more than fifteen thousand verses, was found in the National Library in Tehran. I had made this poet and his poetry the subject of my master’s studies at the College of Arts at the University of Baghdad in 1976, and I published a long study about him in the Iraqi magazine Al-Mawrid in 1978.
It is a strange coincidence that I came across these days a study entitled (Ibn Babak the Poet, and His Connection to the Literary Movement of His Time) written by three Iranian researchers, in (the first issue - sixth year of the Journal of Arabic Literature, issued by the Department of Arabic Language at the University of Tehran in the summer of 1992). I made a research of mine published in this journal as a reference, But I found that it contains a group of inaccuracies regarding the life of this poet, his name, and his lineage, in a way that calls for attention to this type of intentional or unintentional errors in the study of Arabic literature in its relationship to Iranian literature and history. Our brief research attempts to discuss what was stated in the research of the three Iranian professors, and through that it raises the issue of the relationship between Arabic and Iranian literature within the limits required by the topic.

It is very self-evident to claim from the beginning that academic cultural and heritage studies have provided us with new intellectual perceptions in the ideal sense of the word, and whatever the motives and reasons or the forms the reasons take, the origins are part of the reality of our time, which justifies our research into the migration of legendary texts And its stability in Religious texts have given some legendary material the quality of holiness, which explains the direction taken by religious thought.
In this scientific paper, we address a critical cognitive approach related to the Jewish religious phenomenon in order to identify its sources. We divided the research into two large parts. The first section presents the limitations of Jewish thought and the limits of the Jewish religion by capturing the moment of the Jewish adoption of the Canaanite heritage In terms of the restoration that affected the origins of religion and belief . As for the second section, it is concerned with examining the impact of the Babylonian writings on the Biblical code by carefully tracking the stories of Genesis and the Flood in the Biblical narrative to monitor the quotation practiced by the Jewish religion from the Sumerian and Babylonian writings when talking about the two stories.
We can only do this through a historical scientific study based on an objective scientific approach that distances itself from the normative descriptive reading from the beginning and champions objective study based on the mechanisms of the comparative approach between origin and branch. In this study, we aim to liberate the world from the falsity of Jewish beliefs And to escape with human knowledge from the shackles of magic and illusions Religious arrogance based on a fabricated heritage, towards a world governed by individual rationality and pure truth.

The basis of this research is a reading debate in the poem (The Fever) - according to the basis of its subject - or (my heart burns) - according to its common beginning - which is one of the poems of (Abu al-Tayyib al-Mutanabbi) that we included at the end of his stay in the court of Sayf al-Dawla al-Hamdani in Aleppo, and it gained fame and readership.
In examining the poem, we relied on a reading methodology that we had previously used in interrogating a large number of poetic and prose texts in two books published by us previously, and it is based on investigating the contexts (commentary) that occur in the text, which to us are effective in the hierarchy of its contents and its structure through the transitions that occur in it. Or changes at the level of meaning/connotation, or at the level of formation, in favor of another meaning through which it is communicated, representing the context of the text and its expressive path - language, image, and rhythm - in which those meanings and connotations appear.
The studies that dealt with this poem were inconsiderable by the fact that its subject was (the reproach of) Sayf al-Dawla, to the point that this became a systematic pre-direction for its reading that is indisputable for most scholars, and this is something that our reading did not acknowledge, in which we reconsidered this text, deconstructed it, and usually composed and monitored it. Let us discover in it a number of added reading findings, and what we can consider to be a good asset for the reading destination that we have chosen, which has its theoretical starting points on which it is based, and its tools that make it sensors for what it monitors and reports.

This is a brief research that deals with the biography of a great scholar of the Imami in the eleventh century AH, Sheikh Muhammad bin Ali bin Ahmed Al-Hariri Al-Harfushi Al-Amili (d. 1059 AH), and also deals with the definition of his book, which we called (The remembrance of Al-Harfushi) by presenting and indexing its topics that it contained, making a paleography process to the name of the book and its attribution to its author, relying on the direct preview of the illustrator of the book, whose original is preserved by the library of the Islamic Consultative Assembly in Tehran, may God reward its administrators and those in charge of it with the best reward, and God is beyond the intention.

This research aims to trace the heritage session of (Gamharat Al-lugha) by Ibn Duraid Al Azdi (d. 321 AH), began by definition to the concept of "heritage session", Then it applied it to him, following the manifestations of care for him in the past: in terms of copying, preserving and narrating it with the different dictates of the author, authorship around him, and the manifestations of caring for him recently: in terms of authorship around him and researching him in the countries of the Islamic world, then between research opportunities that still need to be addressed, and then compared this heritage session with the heritage session of other books such as the heritage session of Faseeh Tha’alab (d. 291 AH) and the heritage session of the revision of Al-Zarkashi (d. 794 AH).

These indexes aim to compute and document what has been paleographed from the manuscript heritage or other heritage texts in Arab magazines. This project is characterized by a preliminary monitoring of the magazines that began publishing the paleography texts up to our present era. It is obvious that indexical works require follow-up, excavations and continuous monitoring, in particular. If we know the abundance of heritage magazines, not to mention the easily accessible specialized magazines, that are concerned with disseminating heritage, it is usually difficult to count them except after a long period of patience and perseverance.