AL-Mawrid Journal

Systematic fencing constitutes a watershed moment in the disengagement and overlap between what is actual historical and what is imaginary emotional, without denying the narratives of ruling visions or tendencies of a doctrinal nature, these narratives that try to put the probe of detection and lights on everything that is deliberately submerged or as a result of circumstances that have drawn the climates of history, literature and knowledge in an overlapping and thorny manner that needs the methodological actor to distinguish between the ideas of the far and the ideas of the examiner,From here, the idea of allocating a special file from Al-Mawrid Journal came to be dedicated to the exhumation and systematic examination of the Morisco heritage, as an idea stemming from human motives in the first place, As well as the cognitive importance that has been constantly dominating the editorial board of the Journal in presenting integrated files on what is obscure or unspoken in the authentic Arab culture. Engaging in archaic literature drawn from the Moriscan heritage may seem like a difficult climb, the language of the Moorish heritage as a whole is outside the scope of what is written in Arabic, due to the nature of the conditions bordering on the Moorish heritage along this extension on the one hand. The multiplicity of motives for examining Morisco literature, but the most effective motive, which represented the locomotive behind which most of the other motives took place, lies in the attempts to rectify what remains of this heritage and preserve it from fading and being lost, And the follow-up of this literature recalls the saying that was widespread among the pundits about the fact that “literature is a mirror of its era”, this saying, which if he wanted to project it on the Moriscos, would have found it very clearly true, especially in the part of erasing the identity that the authorities practiced on the Moriscos following the issuance of the Christianization decree in 1502, to begin the arduous journey that the Morisco people lived through from attempts to obliterate their identity and everything related to it for irrelevant reasons. It has absolutely human existence. The idea of this file came from a long time ago, and the intention was to issue it at the beginning of our assumption of the editorship, and many researchers were addressed inside and outside the Arab world, but the scarcity of those working and interested in this literature cast a shadow over the ambition of issuing this file early, despite the difficulties that we faced, but we resolved to issue this file, whatever the circumstances surrounding it, the efforts were culminated in the response of a group of important researchers, and the researches were selected from a group that is not small to contribute to this important file, trying to monitor and stand at a reasonable distance between the historical, the literary and the identifiable, we hope that this file will be the first of a new trend that Al-Mawred took the burden of advancing, which is to open the files of the unknown and the unspoken about it in the folds of Arab culture associated with heritage. This issue, which includes multiple studies with the fixed chapters that are among the coins of Al-Mawrid Journal throughout its half-century publication, we hope that readers and researchers will provide us with everything that would provide a clear picture of the heritage and its fullness.

This research discusses a linguistic phenomenon that was used in Arabic at the level of the religious text and at the level of the literary text in our ancient heritage (the phenomenon of mentioning the two names and the metaphor for one of them). The researcher first attempted to find the semantic reasoning for this phenomenon, and what was said about the justifications for its use, the Qur'an and its parsing, grammar books and Arabic poetry books. The researcher also seeks to reveal the nature of the semantic relation between the two nouns nicknamed one of them, and the study reached a set of results written at the end of the research, followed by recommendations from the researcher.

This research study is entitled reflections on the texts of the Chapter (Majari Awakher Al-Kalam in Arabic) from the Introduction of Sibawayh’s Book. The researcher compared between some of these texts and the texts of the other grammarians who disagree with Sibawayh aiming at finding out the conceptions of both Sibawayh and the other grammarians.
The research revealed that Sibawayh's conceptions are more mature than those of the other grammarians. They might retain some of Sibawayh’s conceptions, but they did not tackled their linguistic dimensions as Sibawayh did. They might stem from conceptions that differ altogether from those of Sibawayh. This means that the syntactic theory employed in Sibawayh's Book was different from the theories adopted in the other grammarians' syntactic records.

This study aims to monitor and evaluate the positions of the people of the language, with regard to the arguments of abnormal Qur'anic readings, from the second century to the tenth century, as it absorbed forty few examples of great linguists and grammarians. The study included three sections that covered all aspects of the subject. The first topic dealt with the concept of abnormal linguistically, then an attempt to find its meanings in the terminology of readers and linguists, in order to reach a definition that is free of misconceptions and takes into account the rules. As for the second topic, it deals with the statement of linguists’ attitudes towards abnormal reading, and that by monitoring some of their sayings and their applications. Then the third topic came to deal with those positions observed by criticism, as it included an analysis of their doctrines in protesting anomalous reading, with an indication of the accuracy of the statement of the grammarians unanimously invoking it.

This research aims to present a detailed study of the letter of Hunayn bin Ishaq to Ali bin Yahya the astrologer in mentioning what was translated from the books of (Galen), the famous Greek physician, this letter has attracted the interest of Arab scholars and orientalists, ancient and modern, The researcher presented a lengthy glossary of this interest, then deliberately stopped at Hanin's approach in his letter, and mentioned it in two matters, namely division and arrangement. By division, each group of Galen's books falls under a section of medicine and related treatment. As for the arrangement, it is represented in placing the books of (Galen) in an intended sequence to achieve the benefit of reading them, so that the second needs to understand the first, and the third needs to read the first, the second, and so on on a strict scale, which is the ease of the advanced, and the difficulty of the late, and we do not fail to point out here that (Hunayn) himself was a doctor, and an expert on the contents of these books, and the levels of benefit derived from them from the reality of daily practice, Hunayn also identified three goals that he should achieve from his letter, which are: educational, documentation, and societal benefit,they are undoubtedly great goals.
He counted in his letter twenty-seven and one hundred works by (Galen), he transferred one hundred and five books of them into Arabic and Syriac, while others took care of the rest, and that census permeated, a talk about the medical education curriculum in the ancient Alexandria School, and the difference of that curriculum from the Iraqi medical school founded by Hunayn, his school, and other doctors and translators who gathered in Baghdad. The researcher monitored seventeen sections under which the books of (Galenius) were included, based on two books of (Galen), and traced Hunayn’s personal, and the researcher suggested, by relying on those sections, Hunayn does not deny the efforts of others in terms of taking care of (Galen’s) books, as we see him mentioning other translators, as well as giving the names of those who commissioned those translators to transfer those books, and they are the term for their designation as (the patrons of translation), as Hunayn made clear his opinion in many other translations. In terms of linguistic level, clarity, or closure. The researcher was able to pick up some of the general methodologies that Hanin used in his translations, such as: The time of translation, and pre-translation, i.e. collecting copies of the manuscripts of the same book, contrasting them, and fixing previous translations.
This is what was included in the letter of Hunayn Ibn Ishaq, the physician, translator, Christian, Nestorian, born in the city of Al-Hira, and for those previous reasons, it attained that stature, and gained that attention, both in the past and in the present.

The science of religions began to receive great attention in the modern era from specialized academics and cognitive researchers, and the emergence of the term recently seemed to intrude studies and research that deal with the study of religion as a human and historical phenomenon and subject to scientific, social and even political analysis, the writer Michel Meslan has dealt with the historical roots in the emergence and development of this science, and he refers the origin of the term to German, which is the literal translation of the German word (Religionswissenschafit) and was used for the first time by Max Muller in the year 1867 AD, As for the history of this science, according to Mayslan, its roots extend to Greek thought and cites the Greek philosophical debate about transcendental deity, pagan divinity and natural materialism, knowing that this debate is of a purely philosophical nature whose subject is existence, not religion. Hegira to the fourth century AH is an accurate science specialized in religions, and it was not just a religious knowledge that engages in a religious ideological debate that professionalizes dialogue and the debate of theology, rather, this science, which we called (Islamic Science of Religions), was based on the objective and analytical presentation and was based on the sources of the Biblical and quasi-Biblical religions and the sources of the dualistic and Indian religions down to the most ancient religions in the region, reviewing and translating beliefs and faiths in them was not a matter of controversy and intellectual strife that the books of boredom and naughtiness have been doing in the heritage of Islam, the establishment of this Islamic science began at the hands of three senior scholars and theologians of Islam, namely Abu Issa Muhammad Bin Harun Bin Muhammad Al-Warraq d. 247 AH, and he is Abu Ya’ali Muhammad Ibn Shaddad Al-Masami, known as Zarqan, d. 278 AH and Al-Hasan Bin Musa Al-Nawbakhti d. 310 AH, and we cannot fail to mention the effort made by Abu Bakr. Ahmed Ibn Wahshiyah, d. 318 AH or 350 AH, in the translation of the book "Nabatiah Agriculture", which includes the very old Iraqi religious beliefs in the region and the world.

This research paper seeks to highlight the role played by the City of Peace, Baghdad, in alleviating the intolerance which intensified between Basra and Kufa grammarians, and melting the Basran and Kufan followers of the two intolerant schools in a tolerant territory in Baghdad, in the hope that It would reiterate playing its tolerant role, eliminate intolerance and violence in all their forms, and spread the spirit of tolerance and kindness in all their forms.

This research attempts to investigate some of opinions and ideas that were said in Arabic syntax evolution influenced by the evolution of other nations sciences and stand on almost strange opinion of a story that holds many of these thoughts. A story transported by Albairony whom was considered one of emergent scholar in Islamiv history. He was born in Khwarizm (360 AH), studied and learned Greece and Syriac languages as well ad Arabic and Persian cultures .He was encyclopedist who wrote in various sciences such as (Fi Tahqeeq Malilhind Min Maqoola Maqbula fi Alaqil awo Marthola) (In Investigate About Accepted or Refusedin Mind saying of India ), the book in 2hicu he wrote about ancient Indian Culture in (440 AH).
In his book (Fi Tahqeeq Malilhind Min Maqoola Maqbula fi Alaqil awo Marthola) he wrote a story about evolution of Indian syntax or close to this content .Some researchers attempted to relate it with the evolution of Arabic syntax evolution on the level of events contents, motives and characters to approve the Indian influence in Arabic syntax .This research attempt to investigate the influence of the story in private and the influence of Indian syntax in general as well as indication of other foreign influences to prove the originality of Arabic syntax evolution and it came from the ideas of Arabic mind.

There is no doubt that the historical novel contributed greatly to clarifying the thorny issues that it dealt with and presented its details in an interesting way to the readers, including the novel (The Last Andalusian), which shed light on the tragedy of Muslims in Andalusia after the failure of its rulers and handing it over to the Spaniards, It is the first work of the young Egyptian novelist (Ahmed Amin), which sheds light on the tragedy of Muslims in Andalusia after the failure of its rulers and handing it over to the Spaniards, and they did not feel the enormity of what they did, as they sold a history of eight centuries and threw their people into a revenge tragedy that is one of the most brutal ethnic cleansing campaigns.
It found the novelist possessing his tools, able to employ, and able to draw the reader, thrill him, and make him cry, so he took me to his world and introduced me to the Moorish case and revealed its secrets, defining its language, the concerns of its people and the cruelty of its torturers, pointing to the reasons that led to that tragedy and the consequences it was built upon. And to the heroism of the Muslims, their patience, their endurance of the most severe types of torment, and their steadfastness in believing in all their age groups. He did not forget the heroism of the women and draw an interesting picture of their characters and the other characters in his novel, and through which it becomes clear what the writer wants to employ in explaining and describing the events he refers to and enabling the reader to see the living speaking character, who is endowed with honesty and warmth; It makes him feel the vision of the truth and the pulse of life when he interacts with it and is convinced of it, so he lives with the novel in an atmosphere of friendliness and sympathy.
He explained the importance of the homeland and the necessity of loving it and crying over it, because it represents their identity and respect, and his departure means the disappearance of identity, degradation and humiliation.

The history of the Andalusians was linked to the language they invented to write their religious and literary heritage, as well as a set of terms that shed more light on them and their cultural identity, such as: Andalusian, Mudéjar, Moorish or Late Andalusian, Al-Andalus and Spanish. In view of the nature of the subject of this research and the complexity of its issues and problems, the crystallization of these terms and their various connotations was considered by referring to some of the concepts taken by different and multiple historians of the relationship between Andalusia and Spain, or from the relationship of the Islamic and Arab past of the Iberian Peninsula to the formation of Spain and its history, before, and during the discussion as well, to the history and language of the Moriscos, which determine their identity and destiny. Has this past been part of this history, thus a component of the cultural identity of Spain? whether or not it was only an extraneous element on this date; Rag and confused him and this identity?We note that all the ancient Muslim historians who dealt with the plight of the Christianization of the Andalusian Muslims from the likes of unknown, Nubdhat Al-Asr and Al-Maqqari and all of the Muslims who succeeded them, never used the term Moriscos, but they used to talk about Muslims and Andalusians who were subjected to Christianization in this regard.

Andalusian immigration had a positive impact on architecture and urbanization in Algeria. The stability of the Andalusian community in Algeria contributed to the rebuilding of the cities that were ruined by the reconstruction and development of it as the city of Cherchell, in which Granada immigrants owned most of its homes, the number of houses belonging to the Andalusians was estimated at 12 thousand, and the same was true of Tennis and Jijel.
Tlemcen was one of the most important areas that received the huge numbers of Andalusian immigrants, and it was a land of reception and destination for them, This is due to the old ties, since the fall of the Almohads and the shrinkage of the state of Banu Al-Ahmar in Granada, and the kings of Banu Zayan followed a policy of good neighborliness with the rulers of Andalusia to stand in the face of the expansionist ambitions of the Marinids and the Hafsids alike, as well as the transformation of some Algerian cities into centers for attracting Andalusian immigrants, such as the region of Al-Mittija, Bejaia, Oran, Tlemcen and other Maghreb metropolises.

Abstract
This article examines the problem of identity as it is raised in the journey of Abdullah bin Al-Sabah, "Ansab Al-Akhbar Watadhkirat Al-Akhyar, based on a set of conceptual approaches such as identity, memory, history, and historical awareness, through her analysis of this travel text, she tries to answer a set of questions: How did this trip raise the problem of identity? Or rather, its crisis? And what are its predicaments? How did you treat it? How was the identity conceived? And what are the foundations on which it is built? How did you build it? What is the role of historical awareness and narration in its textual practice?.

The Journey of Omar Patún and Mohamed Del Carral is an exceptional document because it sheds light on the conditions of domesticated Muslims in the province of Castile. It also provides us with an important record of their observations in Muslim lands as they came from Castile in a precise historical circumstance. They left in 1492, that is, before the fall of Granada, the last stronghold of Muslims, When they returned, conditions had completely changed with the start of the forced Christianization campaigns that culminated in the final mass expulsion of the Moriscos from the Kingdom of Spain. This manuscript has the added importance of documenting the first known pilgrimage to Mecca made by these two Mudéjar Muslims from the city of Abla in the late fifteenth century. It is full of narrating the details of their long journey and the difficulties and dangers they encountered, recording impressions and explanations of a diverse nature, historical, geographic, social and anthropological for the countries and societies they passed through as they crossed the lands of the Mediterranean basin from the Christian West to the Muslim East.

The city played its role in the history of ancient Africa, and the days have talked about those political conflicts and their manifestations on the Muslim community, and it was giving that desired image to the people of its community, and to the other visiting it, and that was in religion, science, morals, fees, customs and the like, and the matter increases among the Moorish Muslims, who intended it after the fall of the Andalusian cities in general in the seventh century AH, or after the surrender of the Kingdom of Granada in particular in the ninth century AH, and the subsequent regular migrations to North Africa in general.
Accordingly, Hajj Monthon’s journey in that city was unique in that it was characterized by the first Muslim image that he saw, after he had withdrawn in the Morisco society, and it represented the point of transition to a better life, after his local taste became accustomed to living under the authority of the opposing force, his transition process was manifested in the process of his interaction with the vocabulary of the shrine surroundings, and this situation had led him to a conscious balancing process, concerned with cognitive refinement. Which leads to the activation of the personal culture of that strange Muslim, and requires him to invest in that communicative moment, which calls for creating a picture of balance in the Moorish thought, it means that he was exploring the secrets of himself, just as he was exploring the secrets of his Muslim surroundings that settled in his quarters, an important matter that those Moriscos needed; Because they have lost many of the characteristics of a Muslim character, his trip was a rare opportunity to reach that dangerous issue in the formation of the Inefficient Moorish self under occupation.

In the name of Allah, the Compassionate, the Merciful.
Praise be to Allah, Lord of the Worlds, and his best and most complete blessings be upon the one who was sent as a mercy to the worlds, Muhammad bin Abdullah Al-Amin, “pbuh,” and his family, “peace be upon him,” and his faithful companions, and yet:
After investigation, research, reading and exploration, I came across this blessed text, which is in (the interpretation of Surat Al-Fatihah) by El-Mir El-Sayyid Muhammad Salih Ibn Abdul Al-Wasi` Al-Husayni (d. 1126 AH).
In it, the compiler dealt with the interpretation of Surat Al-Fatihah, and made it into four articles, as follows:
-The first article: It is a summary of what the commentators have mentioned in the interpretation of this blessed surah.
-The second article: In clarifying the original purpose and the real purpose of the creation of those who are accountable, which is knowledge, that is: to know Him, Glory be to Him.
-The third article: In explaining what every accountable person must do, which is to submit to His Exalted Presence.
-And the fourth article: In explaining the purpose of creation through its verses, which is knowledge of the conditions of the beginning and the return.
Because of the importance of this text, I investigated it and brought it to light, because of its great benefit in its material, and great benefit in its interpretation, and Allah is the arbiter of success.