AL-Mawrid Journal

The topic of transformation in the Qur’anic text has a broad and comprehensive perspective that revolves around revealing an important issue, which is the meanings of transformation in the Qur’anic style, in contemplating its verses and sentences, and contemplating its wonders in every word, sentence and phrase, as it is the motivator of thought and the giver of meanings. Because the expression and style of the Qur’an is one of the aspects of its miracle, and the speech of the Qur’an does not resemble the speech of humans and no hadith can reach it, how could it not be the speech of God Almighty, so God blessed us with the study of an aspect of His gifts, which is our research entitled: (Meanings of transformation in the Qur’anic style), as the research focused on the following axes: - The affirmative news that is intended to negate - The negative news that is intended to affirm - The news that is intended to command - The news that is intended to prohibit - The command that is intended to news - The news that is intended to condition and consequence - The command that is intended to condition and consequence - The command that is intended to express amazement - The news that is intended to interrogate - The interrogative that is intended to inform - The interrogative that is intended to command.

This study traces the emergence and development of the maqāma genre in Oman, beginning with Ibn Duraid al-Azdī (d. 321 AH/933 CE), whose maqāma represents one of the earliest attempts in this field. It then examines sporadic later contributions by al-Qalhātī, al-Ghashrī, and Ibn Ruzayq, before turning to the modern era with the maqāmāt of Abū Surūr al-Barwānī (d. 1960), who left behind five published works that mark a true foundation for the Omani maqāma. The study concludes with the maqāmāt of ʿAbd Allāh al-Khalīlī (d. 2000), whose writings are more rhetorical and essayistic than artistic in the traditional sense.
The research finds that the Omani maqāma emerged later than its Eastern Arab counterparts and did not establish a continuous tradition. Nevertheless, it is distinguished by its close connection to social and political realities and by its attempt to combine rhetorical ornamentation with educational and moral functions, granting it a unique place within the broader Arabic literary corpus.

This study aims to highlight the importance of the Dahlak Islands during the medieval Islamic period up to the late 7th century AH / 13th century CE, as well as their relationship with Yemen due to their signiucant strategic location and role in trade. The islands were politically linked to Yemen and subordinate to the rulers of Zabīd in particular during the periods of the Banu Ziyad and the Banu Najah who succeeded them

Despite our diligent effort in examining the sources, we must acknowledge the limitations and difuculty in establishing a chronological sequence of the rulers of these islands. Except for a single reference to one of their rulers in the early historical sources dating to the 6th century AH / 12th century CE, the sources generally omit speciuc names and instead refer to titles such as “King of Dahlak,” “Lord of Dahlak,” or “Prince of Dahlak.”

Nonetheless, this study underscores the signiucance of the Dahlak Islands in several key aspects, foremost among them their role in spreading Arab identity and Islam, in addition to their distinguished cultural contribution to Arab-Islamic history

Freedom is a concept that resonates deeply within the human soul, one toward which societies have aspired since the earliest ancient civilizations. Indeed, it received considerable attention in revealed religions, for through freedom human dignity is preserved and security is established. Despite its signiucance and humanity’s universal aspiration and striving to attain it, the theoretical concept of freedom and its practical application among nations, peoples, civilizations, and religions differ and vary according to foundational principles and intellectual frameworks, as well as due to the erroneous understanding of those who appointed themselves as legislators of laws and guardians of temples, though they were not qualiued for such roles

This study traces the trajectory of freedom in ancient civilizations and revealed religions through a critical approach. The structure of the research required it to be divided into two main sections. The urst section discusses freedom in ancient civilizations, examining: (1) freedom in the Mesopotamian civilization; (2) freedom in the Nile Valley civilization; (3) freedom in Greek civilization; (4) freedom in the Roman state; and (5) freedom among the Arabs prior to the revelation of the Noble ǫur’an. The second section addresses freedom in revealed religions, covering: (1) freedom in Judaism; (2) freedom in Christianity; and (3) freedom in Islam. The study concludes with a conclusion and a bibliography

This paper confronts a phenomenon whose detestable effects we experience in our present age: namely, the absolute unilateral tendency in evaluating achievement—whatever its nature may be. Consequently, this tendency violates the rights of others and becomes lost within the labyrinths of the unilateral perspective. From this standpoint, the researcher seeks to identify exemplars and precedents within our Arabic literary heritage specifically to demonstrate that within its depths lie objective literary perspectives that affirm impartiality in evaluating achievement or its creator—provided they align with established literary principles. This approach compels us to honour this heritage and reject absolute assertions that have long denied it its due—claims portraying it as expired, its era ended, and its ideas decayed. Such assertions arise from a narrow, unilateral perspective that does not recognise the existence of an intellectual and ideological "other." Accordingly, this verdict is pronounced against our Arabic heritage, yet the heritage itself encompasses aspects worthy of appreciation and esteem alongside those that diverge from such merit. Therefore, the researcher began with a concise overview of the concept of heritage, examining its most prominent definitions and selecting the one deemed most conducive to this objective perspective. Subsequently, the researcher surveys instances deemed worthy of recognition and esteem—positions enshrined within the heritage that elevate the principle of objectivity—even when the celebrated achievement conflicted ideologically or religiously with the evaluator's own orientation.

This is a brief message, which its author, Mulla Muhsin bin Muhammad Tahir al-Qazwini, called (Types of Letters). The author took the types of letters in Arabic as the field of his message; he sought to mention their types, which reached thirty-three types. His message was mostly brief; he did not elaborate on it, and it was devoid of controversial opinions except for a few, and he did not provide examples of their types except in a few places. Perhaps the educational goal obliged the author to tend towards brevity and conciseness.

This is a brief message, which its author, Mulla Muhsin bin Muhammad Tahir al-Qazwini, called (Types of Letters). The author took the types of letters in Arabic as the field of his message; he sought to mention their types, which reached thirty-three types. His message was mostly brief; he did not elaborate on it, and it was devoid of controversial opinions except for a few, and he did not provide examples of their types except in a few places. Perhaps the educational goal obliged the author to tend towards brevity and conciseness.

This study examines the poetry of the Abbasid-era poet Badran ibn sadaqa al-Mazidi through collection, scholarly editing, and analysis of both his poetry and biography. The research is divided into two parts, preceded by an introduction dedicated to the poet’s life and poetry in light of what the sources have provided. In this introduction, we were able to uncover new information, and we established with conudence his correct date of death as 530 AH.

The urst part is devoted to a thematic and artistic study of the poet’s verse. The second part is dedicated to collecting his dispersed poems and editing them based on scholarly methodology and secondary transmissions. It comprises 86 lines across 25 texts, including odes, shorter poems, and fragments, in addition to two doubtful lines attributed to him. This section also records variant readings, biographical notes, lexical explanations, and other matters required by academic methods of editing classical texts.

This study aims to collect, critically edit, and present the surviving poetry of Shams al- Din Ibrahim ibn Barakah al-Muzayyin (d. 811 AH) in an accessible and reliable form. Although much of his poetry has been lost, a remaining portion has been preserved in biographical, historical, and literary sources. In any case, he was a gifted and devoted poet, dedicating his life to poetry with sincere commitment. His verse offers a faithful depiction of the life he lived and reflects the characteristics of his era, which was marked by political unrest and social instability.

Most men of letters lived closely attached to political authority, enjoying comfort and luxury during the era of the Islamic caliphate, when it was powerful and held in awe. Competition under its patronage was conducted within an Islamic framework among the small states that emerged and created a dynamic of rivalry during the later ‘Abbasid period. This atmosphere of prosperity reached such an extent that some authors exhausted themselves, labored over their craft, and poured the depths of their sentiment into lamenting a rooster — as is the case with the poem examined in this study
To prepare for editing this poem, we began with a discussion of animals in general within the Arabic-Islamic heritage, followed by a treatment of the rooster speciucally in the same tradition. We then examined the attribution of the poem, as its authorship is disputed between two writers: Abu al-Faraj al-Isfahani and Ibn Zuraiq. We did not include their biographies due to their fame. We also discussed the errors found in the two previous editions of this poem and highlighted its aesthetic features. Finally, we established the authentic version of the poem from among the many textual variants found in printed and manuscript sources, fully vocalized the text, and provided explanations for difucult vocabulary

This study—entitled The Poetry of Ibn al-Khurasani (d. 576 AH): Collection, Study, and Critical Edition—falls within the ueld of editing literary heritage, speciucally poetic texts. The researcher undertook the task of collecting, editing, and studying the works of a neglected and forgotten poet from the late Abbasid period, Ibn al-Khurasani al-Baghdadi (d. 576 AH), who has received no scholarly attention either in the past or in modern times. The purpose is to introduce readers and researchers to his poetic output, encouraging further academic investigation and aesthetic-critical analysis of his verse, for it is truly deserving of study and interest

The researcher succeeded in gathering 226 lines of poetry, distributed across thirty-two poems, fragments, and shorter pieces

The main objective of this study is to introduce the earliest Arabic record (thabbat) of the works of Abu Yusuf Yaqub ibn Isaq al-Kindi (c. 252–185 AH / 866–801 CE), compiled by Abu al-Faraj Muhammad ibn Isaq al-Nadim (d. 380 AH / 990 CE), the author of the famous al-Fihrist. This record contains over two hundred titles of al-Kindi’s works, covering diverse subjects such as philosophy, logic, music, engineering, astronomy, medicine, politics, and more.
This record was not only known to Nadim’s contemporaries, such as al-Sijistani (d. after 392 AH / 1001 CE), but also became an important source for later scholars engaged in Arabic sciences, including al-ǫiu (d. 646 AH / 1248 CE) and Ibn Abi Uaybia (d. 668 AH / 1269 CE).
The researcher found several motivations for studying this record, not only because of its antiquity or its production in Baghdad, where al-Kindi conducted his work, but also due to the signiucant status of the compiler himself (al-Nadim), and for the purpose of identifying the record’s contents: the titles of al-Kindi’s books, the subjects he wrote on, and the terminology he employed.
The study is divided into uve main axes:
1. Introducing four principal editions of al-Nadim’s al-Fihrist, which were relied upon in this study.
2. Presenting the contents of al-Nadim’s record concerning al-Kindi’s works, enumerating the books and compilations included, and discussing the method of arranging the compilations, with an extended discussion on al-Nadim himself.
3. Detailed analysis of the differences in the titles of al-Kindi’s works across the four principal editions of al-Fihrist, without addressing how these differences might be reconciled, as that could constitute a separate study in the future.
4. Discussing the signiucance of al-Nadim’s record
5. Addressing the problems in the record raised by Ahmad Fuad al-Ahwani and providing critical discussion.
The study concludes with a concise summary presenting the key undings derived from the examination of this record.

This study examines a narrative genre known as alternative narratives, whose protagonists are marginalized or secondary ugures—such as the obscure, women, fugitives, and others. These narratives express their emotions, desires, and perspectives, through which their identities are shaped and become known to readers, influencing society and culture. Through storytelling, they resist ofucially endorsed narratives, displace them, dismantle their authority, and take their place, granting space for the human to replace the ideological, and for the real to replace the transcendent.
Such narratives emerge in historical contexts in which the authority of the center and its ideology recede. One ueld of their appearance in classical Arabic prose is Kitab al-Aghani (The Book of Songs), which presents the stories of secondary ugures—singers, songstresses, obscure individuals, women, and others—for purposes connected to attitudes toward power and culture. This is what makes it “the book of books”; that is, a book that contains numerous books and diverse writings—those of the secondary ugures themselves, whose writings embody their identities, existence, and their critical and human stances.

The dictionary al-Ubab by Imam al-Saghani (d. 650 AH) is a rich and comprehensive work, a monumental achievement of the 7th century AH. It is not limited merely to lexical entries and their linguistic meanings; rather, it is an extensive compendium that guides the reader through the structures of the Arabic language, providing abundant examples drawn from the ǫur’an and its exegesis, readings of the ǫur’an, Prophetic traditions and their rarities, historical reports, Arab poetry and prose, as well as the names of prominent ugures across various schools, their warriors, horses, swords, events, plants, and locations.

The work engages with numerous grammatical and morphological issues, including muarrab forms, while preserving the spoken language of the author’s time, his travel experiences, and observations. Al-Saghani also applies critical and commendatory scrutiny to certain sources. Consequently, al-Ubab has become a voluminous and rich text, replete with insightful beneuts and useful disciplines.
In pursuit of this, al-Saghani—may God have mercy on him—demonstrated wide-ranging knowledge of multiple sciences and uelds, reflecting a keen awareness of scholars’ works, from which he extracts diverse beneuts within his encyclopedic dictionary. At times he conveys scholars’ opinions without commentary, while at other times he evaluates, corrects, explains, attributes, selects, or supplements them.
In this study, I have collected a selection of these beneuts and presented them to the reader in Part One, aiming to allow enjoyment and scholarly beneut. Both prose and poetry have been employed to serve this purpose. All praise is due to God, beforehand and thereafter.
Keywords: al-Ubab al-Zakher; al-Saghani; Manthur al-Fawa’id; Dr. Ahmad Khan; Hirawat al-Azab; al-Aghlab al-Kalbi; al-Bulah; al-Nawabigh