AL-Mawrid Journal

Abu Abdullah Muhammad Ibn Al-Hussain Ibn Umar Al-Yamani wrote a book (Comparing the Proverbs of the Book of Kalila and Dimna with Similar Poetry from the Arabs) in the second half of the fourth century of migration.
The importance of this book appears from the fact that its author compared the poetry of the advanced Arabs with literary proverbs in the book (Kalila and Dimna). We will study emulation as a comparative approach to know the way Abu Abdullah Al-Yamani followed in applying this approach to proverbs, and then we follow the connotations of objective proverbs, technical methods, and cultural implications.

The researcher eloquently refers to the narration, which means all the aspects that make the tale of literary value; with plot and aesthetic appearances, capable of making the recipient engage in her inner world and approach it with his mind and feelings. This analytical framework falls under a new name, “rhetorical narratives”, which searches for new aesthetics with a new thought that structural narratives did not think about, and it also integrates rhetorical aspects like arguments and traditional rhetorical elements such as metaphor, adapting them to the nature of narrative and literary genre.
Then he indicated in his research that we will read together this proverbial tale triumphant of its imaginary identity, not reducing it to its ideological educational purpose. Because the story, before it can be persuaded, must be a story; Any plot and aesthetic stylistic manifestations, then anything else. It is disturbing to reduce the proverbial tale to the deliberative dimension, because its unique rhetoric consists more in being a narration and literature. And if its narrative world was not coherent and it was not rich in literature, it would not have been persuaded and would not have faced time. Topics shrouded narration and anecdote.

The researcher talks about the movement of Prince Al-Muzaffar Abi Al-Harith Arslan bin Abdullah Al-Basasiri, one of the leaders of the Buyid Sultanate in Iraq, in the Abbasid era, this movement constitutes an important and clear transformation of the Abbasid state, especially at a time of its weakness and the decline of its influence, Al-Basasiri tried to win over some Arabs, in order to subjugate the Islamic world to one state. Which led to the expansion of the scope of events; Hence, it is necessary to follow up this movement, in terms of causes and results, and the course of events in it, and in terms of the surrounding political and economic conditions, and by reading the changes it brought about after the weakness and deterioration of the Abbasid Caliphate, the emergence of internal conflicts in it, the domination of the Buyid sultans over the caliphs and their tampering with their capabilities, and their underestimation of the position of the caliph; This prompted the Abbasid Caliph Al-Qa’im, by the command of Allah, Abu Jaafar Abdullah bin Al-Qadir Al-Abbasid (Buye to the year 422 AH / 1030 AD) to seek the help of the Turkish Seljuk, a kind of change occurred in the administration of the country as a result of external interference, which led to the rebellion of one of the military leaders who had been brought up under the care of the Buyids, Al-Basassiri, so, he was still waiting for opportunities to restore their hegemony over Baghdad, the center of the Abbasid authority, and to impose a fait accompli on the Caliph by force, but there was an ambition that Al-Basassiri had in order to become an alternative to the two competing sides.

The researcher talks about one of the ancient Arab cities in the Arabian Gulf region, which is Bahrain, as several peoples succeeded in it and had a civil connection with the civilization of Mesopotamia, Akkad, Sumer and Assyria, There is a great influence from the arts and writings of ancient Iraq on the effects of the ancient civilization of Bahrain. The researcher worked depending on the manuscripts at the Scientific Center for the Study and Investigation of Manuscripts in Bahrain. He contributed to the study of the museum’s manuscripts, the documents it owned, and the marble slabs in it, some of which were transferred from the Al-Khamis Mosque, as well as some of the remaining writings in the mentioned mosque. Contribute to identifying important aspects of Bahrain's history in the Arab-Islamic period, And what was prevalent in the sciences, knowledge and various arts such as calligraphy, decoration, manuscript manufacture and written texts that were written in Kufic script or the third and engraved on marble and the news of history and events it contained, and most of these documents and writings are confined to after the seventh century of the thirteenth migration of the century. The researcher also relied on the manuscripts found in the Bahrain Manuscripts House affiliated to the Department of Antiquities and Museums, in order to get acquainted with the venerable heritage and what the people of Bahrain have exerted themselves to preserve as one of the country's cultural heritage in various branches of knowledge.

One of the distinguishing features of an excellent scientific work is that it attempts to shed light on some cases which look identical though in reality it does not. The main purpose of this study is to investigate the term "softening" Talyeen" and the various ways used to express it. The process of "softening" is commonly cited in the manuscripts of renowned authors specialized in Arabia language. One of the pioneers who had his own independent views on this topic was Abdul Wahaab Al-Qurtubi. Later on, other modernists also studied this matter but they diverged from Al-Qurtubi's interpretations and views. Thus, the present study, titled " The Phonetic Term of Al-Qurtubi "(461AH) adopts Al-Qurtubi ' approach".
The present study starts with an abstract written both in Arabic and English. It summarizes the whole results, evidences and views. The introduction outlines the general approach and the steps for carrying out the study. In the following four sections, the author of this study attempts to present an in-depth and augmented account of the concept of Talyeen based on Al-Qurtubi's views in this respect. The final section includes a conclusion which presents the theoretical as well as statistical results of the study. A bibliography of all references the researcher made use in carrying out the study finalizes this piece of research.

The conditional sentence In Arabic requires two sub-clauses: the first is assumption and the second is imperative. And (if) with its adverbial significance indicates the connection of one of the two sentences with the other. But the grammarians made (if) after the oath to purely circumstantial and devoid meaning of the conditional state, because they noticed contradiction between affirmation of oath and assumption of the condition in Holy Qur’an verses, and they found that speculating the answer to the conditional state is against the intended.
Example:
If you are in doubt about the revelation we have sent down to our servant, then produce a single chapter like it, and call upon your helpers besides Allah, if you are truthful. “Al-Baqarah 23”
It is likely that (if) after the oath remain on its conditional state, based on linking it to all the texts contained in it, and what it added of meanings, and what it revealed of cosmic facts, exceeding what was decided by the grammarians of the sentence – and relying on what the textual study allows with (estimate the answer to the condition I swear by the verses that reappear every time before your eyes, the signs of Allah that indicate the perfection of his power, for what human beings do that have reached the goal of accuracy is soon to be created and worn out, but the signs of Allah that have passed through time are renewed as they are, and they will remain so until people rise to the Lord of the worlds).

We have seen from the sources that dealt with the history of Iraq in all its forms and events in those eras, the level of interdependence and intertwining between men and women in all aspects of their lives, and we saw that high motivation and distinguished creativity are not limited to men, but women had roles that parallel or increase the roles of men On them in some situations, and the woman was a source of inspiration, drive and enthusiasm towards many military and defense achievements, ridding the country of occupations and abuses, and getting out of injustice and the enslavement of mankind. Women were walking side by side with men to achieve national aspirations in getting rid of foreign influence, along with standing firmly in order to achieve justice and equality among the people of the country themselves, and work to spread human values and civilized behavior and prepare man scientifically and culturally and Practically to face the requirements of life and to walk a person towards the better, and to reduce the impact of life's troubles that multiplied and crowded during that era, and competed in order to harm people and give priority to the behavior of the law of the jungle over his path, instead of permitting, equilibrium and observing the requirements of the situation in daily life. The woman was often the victim of those wrong and criminal practices that happen from time to time within society, turning into commodities that are bought and sold, or a means to avoid dangers and excuses, regardless of her opinion and despite her desire, so that she is a captive of the conflicting parties or part of a quorum Pay the blood money for the dead or known (dismissal) or victim. An honest emotional relationship not approved by the outdated traditions, or carrying some tasks in daily life at home, farm and pasture that exceeds its endurance and energy or does not harmonize with its physical structure, and despite that it is patience and perseverance and is attributed to the unity of its society, and one of the tourists Who wandered around Iraq at that time about the jihad of women in those ages, that it is ... (a matter of souls who voluntarily went in the pursuit of a noble goal whose protection was promised to a matter of honor, this is evidence that the people of this country will one day be a great nation, or is this it The last soul of a glorious people has deteriorated... 1), And we say that it is a story that expresses the jihad of a people of passion, ambition, racing against time, to rise. .1 Hedd Glock: Mister, The Arabs Marsh, p. 45. Baghdad edition 1966.

This research aims to discuss the phenomenon of variety which means that it's essential for the person to donate from his own conviction without any obligatory conditions in order to perform the humanism, and this research discovers the calling, cultural, scientific, political, social and economic sides which had been established by the woman during the first Abbasid era so that great authorities had appeared in accordance with this case and contributed with her brother (the man) in making the effective basic for stability, prosperity and establishment of the first Islamic Arab civilization.

This research was published in Al-Mawrid Journal half a century ago, and it has been re-examined in this issue of ours, following the leadership of Dr. Daoud Salloum and out of respect for his views, which he poses after asking: Have we lost our connection with the melodies of the Kitab Al-Aghani forever? Or is there a way that the days reveal to reach a solution to the mystery of the Kitab Al-Aghani and its hidden tunes more than a thousand years ago? After Salloum dealt with the musical cutting of poetry and its chapters in this research, he presented a question that challenged the musicians, which is: If the lyrics of the song are cut in this picture, what is the melody? It is a valid question that leads him in the end to expand the research in the literary aspect, which is based on realizing the relationships between the nature of poetry, its age, and its weights And between the nature of the eight melodies, he facilitates several questions that he put in front of him on a piece of paper, but they need to be answered by a careful and slow reading and a cumbersome classification of the Kitab Al-Aghani.

The researcher deals with the book of Sufi interpretation of Yusuf Surat, presenting its visions and it proves what I went to in four paragraphs, which are the Qur’anic rooting of Sufi ideas, the topic of the mystic, and the station of prophecy. The religious and intellectual aspects of an international nation of people ... They turn to him to build their mental perceptions of divinity, deism, man, the world, destiny and happiness, and they rely on him to root their religious and humanitarian theories and visions and to prove their correctness.
Therefore, the contemporary thinker in the religious and human fields receives an absolute interpretation of the Qur’an with what suits him of passion, contemplation, the will to understand and the willingness to learn, and on these foundations her mind received what this valuable book contained a mystical interpretation of Surah Yusuf, peace be upon him, and she listened with interest to the narratives of Al-Salmi and Rozbhan Al-Baqali. The transmitter of mystical fragments whose meanings are combined with the story of Joseph, peace be upon him, revealed in a Quranic surah.

The researcher compares the revisions of the Persian text of Jalaloddin Rumi by in his many publications and his Arabic poetry, which was subject to distortion, correction and neglect, indicating how strange it is for the Arab reader to hear that Rumi utters in Arabic, as his name has always been associated with Sufi poetry written in Persian, and it is natural to read Rumi’s poems in their numerous translations, and not in the original written in Arabic, In addition, some Arab scholars in the modern era have issued judgments that the texts of Persian poets transcribed in Arabic are weak, if we compare them with the breathtaking beauty and great meanings that these people transmitted in their Persian poetry. The case is that Al-Rumi was one of those who followed his Arabic poetry with this description, which was not based on a careful and scrutiny study of his Arabic poems, let alone counting and verifying those poems. Perhaps most of the Persian scholars who have turned to these poems have neglected their interest in them, just as they were interested in the Persian poetic code, at the end of the research, the researcher pointed out an important matter that was the reason for the reluctance of some researchers to pay attention to the Arabic poems of Rumi, which is the distortion of the copyists of those poems, since most of the Arabic texts did not reach us in an independent form from the Persian poetry, but rather came folded in the folds of other poems. Most of the Persian scribes were not familiar with Arabic, and hence many of its expressions were distorted. The same is true when publishing manuscripts of his Persian poems. Although Persian researchers were able to take care of Maulana's poetic works, most of them were affected by defects, corrections and distortions of Arabic poetry.

In his research, the researcher deals with Sufism as it remained in a transformation, and the result was that studies in it expanded, and opinions varied in its emergence and transformations, especially with the emergence of Orientalist studies that dealt with mysticism with great care, investigation, translation and study, and it prompted researchers to follow up the connection with neighboring religious and cognitive discourses, and to reveal the extent of influence and influence, and then examine similarity and differentiation.
Sufism has raised, from an early time, several problems: some of them are related to its visionary and intellectual loads that transcend the prevailing and constant in Islamic culture, including those related to its references of knowledge, and its links with other incubators such as the ancient Greek, Indian and Persian, and among the problems are also those related to its language. These problems provoke, and then incite the other - the non-Sufi - to follow up and respond, whether the response is interactive or critical. The researcher began his work by explaining the term Sufism and what is related to it and then approaching Sufism with asceticism and then talked about the concept and method and its relationship to knowledge and touched on the new mysticism.

Aisha Mumad talks here about Annemarie Schimmel and how she has devoted her life to promoting mutual understanding between East and West and encouraging dialogue between civilizations to spread peace, and she never tires of her quest to reconcile these two great cultural spaces that never cease from confrontation and controversy, the writer talks to the lady about her visions and says, the great Lady Annemarie Schimmel, I have always wished to meet you, and today we are chatting and enjoying the words of our beloved Maulana Jalaloddin Rumi. But, how can I talk about you? The pen is ashamed of doing this, and I hope that love will take it as an excuse and a refuge, and Mrs. Annemarie Schimmel also says that she has been in the service of Maulana's heritage since her youth, after she got acquainted with the Sheikh through Ruckert's poetic translations, Al-Masnavi was yes the companion and comrade in the American prison after she was expelled from Berlin in 1945. With the passage of days and years, scientist Schimmel became one of the most important specialists in the Mewalistic inheritance, Perhaps her book The (Triumphal Sun, a Study of the Works of Jalaloddin Rumi-1978) a good evidence of this, The writer, accompanied by Mrs. Annemarie Schimmel, wandered around Konya for a while, to witness closely the beauty of architecture and the distinctive decorations of the Seljuk art, and wandered leisurely through the alleys, markets, and all the places that bear the scent of the presence of Maulana in Konya, adding some poems by Annemarie, which speak of Jalaloddin Rumi.

The researcher strives to frame the concept of love within a foundational context based on what he calls; Loving manners. According to this foundation, he seeks to stand at the overlapping relationships between love and morals, and then discover the cognitive and structural entanglement between them, and the extent to which those overlap and entanglement are affected by the societal context of love within two main determinants, namely; Ethics of chivalry and the stations of mysticism and gratitude.
The researcher adopted several questions, including main and sub-questions in the research, and these questions are:
Do you think, can we make the feelings of love a cognitive entry point, to consider the awareness of the reference guiding individual and collective behavior, and the extent of the impact of those feelings in regulating the consequences of human action in its moral dimension?. This question raises other questions, including:
• Can we represent that emotional reference, while we strive to investigate the major questions that pertain to the type of life we like to live and its goals? What are the means by which Muslim lovers invoke, as they propose their moral conception of the kind of life they love?
• • Does love establish higher moral values, so that love, guided by it, becomes a reason for voluntary behavior in purifying and purifying souls, so that voluntary action is in harmony with duty?
• Can the morals of love, such as; Altruism, sacrifice, compassion, empathy, patience and tolerance. Etc., and therefore, can the analytical vision of these ethics give us the ability to standardize and standardize human behavior?
• Does the moral system that is based on knowledge of religion achieve a knowledge of the heart, emotional, be it mystical or mystical, to confirm its structural coherence? What is the significance of this system in establishing the morals of love on the one hand, and in consolidating the foundations of the societal moral dimension, on the other?

In this short speech, the researcher Khaled Muhammad Abdo tries to introduce Father Paul Noya and his scientific efforts. He reviewed the works of one of the Jesuit fathers and tried to identify his efforts in studying Islamic mysticism, and his surprise at that short trip that resulted in many works of study, translation and investigation, so he combined the ways of creativity in presenting Sufi heritage, from Baghdad to Paris, from Cairo to Fez, and from Beirut to Turkey and Iran, Father Paul Noya tried to collect many mystical interpretations of the Qur’an to extract from them a regulating thread for a new language created by the Sufis with a special and unique character. And they formulated all of this in such a precise formulation that it is difficult to understand its system and to identify its origins on those who were far from this heritage in spirit, contemplation and life.
The researcher explained how the monk of knowledge began his journey by following the narrations of the first generation of companions and followers and inspected the areas of creativity among the students of this generation and extracted from them what served to be an addition to him in discovering the origins of the Sufi language, and for that he had to read what was attributed to the Messenger of Islam and that He records his vision of what he read and contemplated, Among the fruits of reading were several articles that were published in French (none of them have been translated into Arabic so far), and those who wrote about (The Point), (The Letter), (Al-Taseen), (Al-Hikma) and (Al-Mawqif) achieved their works and translated a large part of them into the language. The researcher believes that tracing the scientific path of this monk is enough to remake the life of the researcher in Islamism anew, and to show us the extent of our shortcomings in the knowledge we inherited as well as our distortion of it and our exploitation of our Islamic heritage in the battles of false life.

The researcher presents a poet from the fourth century AH, opening his speech by talking about the poet’s personality, name, homeland, lineage, culture, and the impact of his contemporaries on him, and then talked about his death; He achieved his poetry with the help of his book Al-Anwar and Mahassin Al-Ashiear, the plan for building the poetic collection adopted by the researcher came as follows:
1- The book Al-Anwar and Mahassin Al-Ashiear was investigated by Professor Saleh Mahdi Al-Azzawi and published in Baghdad in 1976 AD, and Dr. Sayed Muhammad Yusuf and published the first part of it in Cairo in 1977 AD, and the second in 1978 AD. And on the Cairo Bulletin (t. s.) to distinguish between them, warning of the difference in the realization of the text.
2- The poet's passages were distributed, according to the letters of the alphabet, according to the movement of the narrator: the damma / the fath / the kasra / the sukoon.
3- The researcher took a narration presented by the source, and the sources of Authentication were arranged according to their seniority.
4- The researcher alerted the different narration of the text. He explained the vocabulary according to its importance, using the margins of the investigation, if any, without neglecting the dictionary.
5- Point the researcher to the metre on which the poet arranged his stanza.
6- The researcher tried to adjust the form as much as he could, rely on the same source or the lexicon if it did not adjust the form or correctness.
7- The researcher mentioned the occasion in which the poetry was said.

In this second sum; we present one of the Arab poets in Al-Azhar’s era, Abo Al- Jawa'ez Al-Wasiti, whom I would not have known, nor his poetry, except through my investigation of the book “Lomah Al-Molah” by Al-Haziri Al-Warraq, who stood me up to many poets whom I do not know, even though their poetry deserves to stand and study. Al-Wasiti’s poetry is distinguished by a lot of eloquence, and the use of alliteration, especially in what Abu Al-Ma’ali Saad bin Ali Al-Haziri Al-Kitbi, known as “Dealer of Books,” chose for him, which is more than a hundred verses of diverse seas and rhymes. We have collected on what Al-Haziri chose for Abu Al-Jawa'ez` al-Wasiti what we found in the bellies of our Arab heritage books attributed to him so that in the hands of the reader what represents the literary personality of the man, and what represents his poetic output that has been lost, like much of our Arab heritage that has been lost - and what a pity in our hands -. We did not reveal it until now, except for the scattered bits here or there.
And I ask Allah to be of success, and from him help and grace.

Researchers in the principles of investigation agree that there are rules that are not infallible for the investigator if he wants to produce a valid text that matches what his author wrote or is close to it. There is no doubt that deviating from it in publishing the manuscript may lead to incorrect results in the research on which it is based. Therefore, evaluation and correction of what is published is necessary to avoid defects in our printed heritage.
This is what the researcher wanted in the notes he recorded in this study, which is a treatise on rhetoric and eloquence, which was published in Al-Mawrid Journal (the first issue, volume 48 in 2021) in order to benefit from it.

In this research, the researcher collected the titles of the studies that were singled out about the Masjed and mosques of Baghdad in a single research that might benefit researchers interested in this matter, because of the interest he found throughout history in this aspect in Baghdad in various Islamic eras and periods, Which prompted the country scientists and researchers to write down and classify mosques and mosques in order to preserve the religious heritage and the cultural and architectural edifice of the city, Among them is the scholar Mahmoud Al-Alusi and others, although there are studies and research before this classified, The titles varied, some of them historical, engineering, cataloging manuscripts, some about the whole mosque, and some of them about a part of the mosque, such as the minaret or the mihrab and others.