Arab Scientific Heritage Journal

The shortcomings of the Islamic system, however, became more evident in the later periods under the rule of the first Abbasid caliph. The bourgeoisie was still a new class rising within the hierarchical structure of the caliphate empire, and it became a class with real power that could not be ignored. It seems that most Orientalists have noted that for 300 years the bourgeoisie in the Near East attempted to resist feudalism, and there was a struggle between two classes whose aims came to dominate Eastern history.

This study is an attempt to demonstrate the scientific tendency within the Islamic philosophical heritage by reviewing the most significant intellectual and philosophical ideas and theories introduced by the philosophers of this tradition. These ideas played an important role in the development of science and knowledge, especially those views that represented historical and intellectual foundations for some modern scientific theories—such as the concept of evolution proposed by the Brethren of Purity, which Charles Darwin later formulated into a well-known modern theory known as the theory of evolution, as well as the medical view

It can be said that it is not necessary for speakers of the same language to be descended from a single origin, for language is a tool of expression and communication that can be learned, and it spreads easily. It is more than just a means of conveying ideas or influencing the feelings of others, and more than a tool for self-expression. Every language is also a means of classifying experience; we do not perceive the events of the (real) world or report them as they occur without mediation. Rather, there is a method of selection and an interpretation involved in the very process of responding to those events, which emphasizes certain aspects of the external situation while neglecting or not fully distinguishing others.

The history of the Ilkhanid Mongol state has received valuable scholarly attention, most of which has focused on the political and military conflicts between this state and its counterparts—particularly the Mamluk state in Egypt and the Levant, as well as other Mongol states in Mongolia, the Qipchaq region, and Central Asia. However, other aspects of the Ilkhanid state’s history still require independent studies, such as the role of women in that state, in addition to the intellectual, social, and other dimensions.

**The author of this treatise is Tāj al-Dīn Aḥmad ibn ʿAbd al-Qādir ibn Aḥmad ibn Maktūm al-Qaysī al-Miṣrī.
This concise treatise presents the biographies of twenty scholars who were authorities in Qurʾānic recitation and who held teaching positions in Cairo. He compiled these biographical notices as an appendix that he added to the work of Shams al-Dīn Muḥammad ibn Aḥmad ibn ʿUthmān al-Dhahabī (d. 748 AH), titled Maʿrifat al-Qurrāʾ al-Kibār ʿalā al-Ṭabaqāt wa-l-Aʿṣār. These biographies do not belong to a single era; rather, they span the flourishing Islamic periods up until the author’s death, or shortly before it.

The study addresses the phenomenon of argumentation in Andalusian poetry during the Taifa period, examining the meaning of the term "argumentation" in both linguistic and critical contexts, as well as its significance as a rhetorical value. It then traces the motives for argumentation, which are categorized into personal and social causes. Through a review of the poets’ anthologies of that era, the research presents poetic texts that incorporate argumentative discourse, exploring the linguistic, phonetic, and imagistic techniques employed. The study then focuses on Abū Bakr ibn al-Qūṭiyya’s poem Ḥijājat al-Ward wa-l-Narjis, analyzing it to demonstrate how the Andalusian poet employed this method to convey his convictions and to encourage the audience to adhere to them

This topic is considered one of the important subjects in Arabic rhetorical studies as well as in literary criticism. Its concept can be summarized as the poet’s ability to transition from one poetic theme to another within a single poem without the listener or reader perceiving an unpleasant or jarring disparity between these themes. It has occupied a significant place among classical rhetoricians and critic

Al-‘Arḍ is mentioned in multiple places in the Qur’an and the Noble Sunnah in reference to the grandeur and solemnity of the events on the Day of Judgment, when the deeds of the servants will be presented before Allah Almighty in preparation for reckoning and recompense. Belief in Al-‘Arḍ and the resurrection of the servants after death is true and constitutes a pillar of faith accepted by every Muslim. Furthermore, belief in the presentation of deeds before Allah on the Day of Judgment encourages a Muslim to strive in performing actions that please the Most Merciful and to avoid what displeases Him. Reading the Qur’an and the Noble Sunnah, and reflecting on the verses that mention Al-‘Arḍ and the gathering (al-Ḥashr), renews a person’s faith in their Lord, reinforces and strengthens their creed, since knowledge of Al-‘Arḍ is part of the sciences known solely to Alla

*Through our study of the derivative term in the Qur’an, I found that the word shaqqaq (شَقَّ) varies and gradates in meaning from one form to another, depending on its Qur’anic context. To illustrate this variation and gradation, the analysis was conducted across three semantic fields:

The first semantic field is openness, where the word shaqqaq progresses from the broad meaning of opening and expansion to partial opening.

The second semantic field is dispute, in which shaqqaq moves from a general meaning to a specific one, that is, from enmity to hatred and estrangement resulting from that dispute.
The third semantic field is desires, where the word shaqqaq appears in the general sense encompassing all pleasures and desires, ultimately reaching a specific meaning indicating misery for anyone who follows

. This concise work presents the biographies of twenty scholars who were experts in Qur’ānic recitation and held positions in teaching the Qur’ānic readings in Cairo. He compiled these biographies as an appendix to the work of Shams al-Dīn Muḥammad ibn Aḥmad ibn ʿUthmān al-Dhahabī (d. 748 AH), titled Maʿrifat al-Qurrāʾ al-Kibār ʿalā al-Ṭabaqāt wa-l-Aʿṣār. These biographies do not belong to a single era but span the flourishing Islamic periods up to the author’s death, or shortly before it. The reciters documented had extensive experience in teaching and performing Qur’ānic readings. Tāj al-Dīn ibn Maktūm did not limit the biographies to the knowledge of recitation; he expanded them to include the teachers of each scholar, their scholarly and social status, and their students.

Shapes, whether found in nature or in artistic creations, are manifested through formative elements such as volume, lines, and colors, which possess aesthetic and expressive values that convey multiple meanings—some open to interpretation and others more iconic. Each of these elements that constitute the shape plays a crucial role in its formation, presentation, and expression, serving as a message to audiences who rely on these elements for observation, analysis, appreciation, and critique. Consequently, researchers specializing in this field have focused on examining these elements, uncovering their effects, interrelations, and interactions, as well as their mutual influence and their impact on the overall form of the visual artwork.

Human societies, characterized by cultural plurality and diversity due to the variety of underlying backgrounds, can be approached with full awareness when contradiction is transformed into complementarity, conflict into coexistence, and intolerance into tolerance. Diversity, plurality, and difference in the world are tangible realities imbued with divine wisdom. In fact, such differences are natural and have existed in human society since the dawn of humanity; they cannot be eliminated. When the principle and culture of peaceful coexistence are established within a society, this diversity becomes a source of enrichment and a reason for human advancement

The question of the Ottoman Empire's survival during the nineteenth century was a controversial issue in European diplomacy. What came to be known as the "Eastern Question," which concerned the fate of this empire and its vast territories, became one of the most important topics in the diplomacy of the major European powers of that century. The issue of control over Ottoman possessions and governance sparked intense debate and led to conflicts among the four powers—Austria, Britain, France, and Russia. European powers’ negative view of the Ottoman state also reflected the empire’s increasingly difficult internal situation, which, since the eighteenth century, had been characterized by losing wars, financial disasters, administrative chaos, and uprisings and revolts. This, in turn, provided European states with an opportune chance to intervene in and dominate the empire’s affairs and determine its fate.

The objective phenomena surrounding our Islamic nation may convey many harsh realities and difficult indicators regarding our future among the powerful nations. There is a vast gap between their scientific capabilities and our share of these capacities in an era where the reasons for dominance stem from technological competition that moves at lightning speed, while we remain idle and inattentive. Equally, the distance between us and others appears wide when measured against the challenges of the modern era. Societies and strategic blocs align their interests economically, politically, and militarily, while we intersect, diverge, clash, and conflict without concern for the consequences, which ultimately steer our nation in a direction contrary to the logic of the times and its challenges.

One of the most important weapons used during the long-term cultural war against Islam was the special attention given by the invaders to Muslim women, aimed at enticing them to rebel against their religion and to deviate from its teachings. The enemies of the nation achieved remarkable success in this calculated mission. They managed to lead women into paths of moral decline, loss, and degradation through a subtle and insidious approach under the slogans of science, culture, liberation, and the demand for their “lost rights.” Through numerous global and international conferences and forums, they have called for laws and legislations that, under the guise of gender equality, provide women with more opportunities for moral and social decay, disregarding the inherent physiological and biological differences between men and women. In doing so, they have wronged women and gravely violated their true rights.