AL-AMEED JOURNAL

Toni Morrison has borrowed from her African heritage to criticize
the Afro- Americans acculturation to the WASP (white, Anglo-
Saxon, and Protestant) culture. Morrison’s novel addresses blacks
and whites. The prologue harangues a message that everyone has
a certain position to occupy and a specific function to achieve, and
that nobody is better than the others. Weak things are found to produce
mighty things, and base things are found to bring glory to the
world. Hence, blacks are not lesser than whites.
The novel is based on a legend about animal characters in a fable
tale, Brer Fox and Brer Rabbit. The term «Tar Baby» is used as a
derogatory term for black people in the US, but Morrison gives the
term a positive connotation.
The characters waver between assimilating to the white dominant
culture and preserving one’s African cultural heritage,i.e, Jadine
is a «race traitor» who is acculturated to the materialistic values of
the white culture. She willingly embraces the white culture, attempting
to stripe her African identity off racial and national titles, simply
showing off her naked self. Son makes Jadine feel that her denial of
black heritage and her family is disgusting. He wants to rescue her
from the white world and brings her back to the Eloe.
The novel highlights the dangers of assimilation and acculturation.
Toni Morrison wants to tell the readers that women cannot be
feminine without appreciating their African heritage first, and that
the dominant white culture destroys African Americans’ self-image.
The novelist highlights the importance of adhering to her African
roots and renounces the idea of uprooting African heritage through
superabundant assimilation or acculturation to the white culture.

As always the Arabic utterances prod into change not for the sake of specificity or universality، but to preclude any possibility of
tedium and monotony. It is to revive diction، such strikes the eye in
the way some explicate the Road of Eloquence through two isles: first، they consider the figurative language as independent in the
introduction of Albahrani and Alkhuai who stipulate a nexus between the transmitted context and the original one. It is to sense the source of the product. Second، the referential development heaves into
being in the Road of Eloquence. The current paper exerts itself to pinpoint such two isles with examples from the explications and the text itself.

It is for equilibrium to emerge into surface through various colours in the creative eloquence. The present study focuses upon such a creative trend in provoking the reference and activating the stimulus of the readership. Such thrives ، with highly coined
construction، in the Road of Eloquence.
Such a trend heaves into view in the textual eloquence of his say ( Peace be upon him and his progeny) that terminates at a didactic sense stipulating rhymed words; that the sense، here، produces "
phonetic harmony presages always spiritual intimacy" is attached to the references of the eloquent text. It is "as other images، not to
reveal its true function، but to reveal its nexus with the context."

Until quite recently the Glorious Quran has been influencing life as it descended . For not only is it a sacred and divine book، or a text
for the majority of population on the earth، but it is an influential and
effective text and source for multiplex papers، theories and speeches
that have been in circulation we do live under the shade of such a sense.
It is quite evident for the impact of such a text whose marvelous structures، references، allusions and content strike deep roots in the
texts of authors، in particular، the littérateurs and the creative. For
such importance it takes hold of being a referential and knowledge source to many a reference of our textual and critical sources.
One of much falls under the spell of the Quran and surges into being as the Road of Eloquence for Imam Ali Ibnabitalib ( Peace be upon him) ،so the researcher deems that it is necessary to explicate
the texts that are regarded as the cornerstone in the book of the commander of the believers as it grows momentum and an essential and second–rate source for the Muslims after the Quran. Then، the
concept of Quranicism comes to the fore to have all the studies dealing with such a scope. The researcher decides to tackle Quranicism in the Road of Eloquence with an introduction clarifying the concept of Quranicism ، as suggested by its pioneers ، its reasons to emerge
.Then he propounds a procedure for Quranicism in the Road of Eloquence coming in line with the whole study that consists of three sections: the first deals with the direct and unpermeated Quranicism; the second manipulates the direct permeated Quranicism; the final deals with indirect permeated Quranicism. Last ، a conclusion covers
all the essential results the researcher terminates at .
May Allah accept such modest efforts،
It is He Who is our Lord and the Best to help،
Praise be to Allah Who hath guided us
To this felicity، never
Could we have found
Guidance، had it not been
For the guidance of Allah.

The sound values cast distinguished beatitude into the texts through three isles; rhyme، asteismus and rhythm . Each reader
perceives rhymed punned texts، he enjoys it and proceeds reading ;
he takes delight in the sense of musicality the text ، words in tempo،
exudes .
There is paucity of rhythm research ، but it is of essentiality
and sublimity to delve into to have great results surpassing all expectations.
That is why Robert D. Porgrand ، in his Sound Values، studies the
rhythm specifically، such could be regarded as the first paper tackling
the concept of rhythm in his book Introduction to Linguistic Text that clarifies the sound values regarding the rhythm as essential phonetic pivot in the sound values and renders them into two types : rising rhythm and falling rhythm.
Consequently، I do choose such an issue to be the practical paper
on the Road of Eloquence whose beatitude and musicality float into words and items. Definitely، it is transparent to those who fathom
the linguistic prolific legacy for the writer of the Road of Eloquence. It is he who is the elocutionist of his time and any time، Imam of his
epoch and the master of the elocutionists and preachers.

Contexts vary in manipulating the utterance of "ma" [water]، one
time it comes as mundane indicating bless and wrath، another time،
it does as divine designating bless and wrath، or it comes to prove
the power of the Almighty and His favours to fauna ، flora and man.
It happens to have many a referential feature attached to the water in the Glorious Quran، as being singular، with a definite or an
indefinite article، or using a specific letter and so forth.
The paper exposes these referential features that are not far-flung from the feature of water in this Iyat.
Ostensibly، it is hard for the study to give preponderance to
the meanings referring to the features of water، since the linguistic
meaning covers them all. Besides، Allah، the Highest، may glean
all these mentioned meanings in one context for venerating and honoring the believers.
Certain features of water grow as new concepts the Glorious Quran coins to designate the drink of people in the hell. They stem from its linguistic meaning، wreathed with a new shade decoding the
perdition of the unbelievers in the doomsday and reveal the sense of agony and trepidation. Such an image was not known before the descent of the Glorious Quran.

The books of Islamic legacy ramify into different types of explications، speeches، history، translations and the like thriving in
mentioning the imams of Ahlalbayt and their intellectual repute. So we are obliged to study whatever concerns our imams: from news، recent narratives، through the document، the contexts to the
opinions of the historians.
Moreover، it is to focus upon the various shades in text
translating، words constructing and its impact on the modern
context and on different classes of people in the Islamic community. Also it is to study the intentions beyond such a twisted meaning، so I
decide to take hold of the narratives of Al-Baghdadi، the Elocutionist
463H،1072AD) as documented in his book The History of Baghdad )
concerning Imam Al-Jawad (Peace be upon him)
Al-Baghdadi the Elocutionist is considered as one who expertly memorizes Hadith and comes as a profound scientist; Ibin Khalkan 680H، 1280AD) says: "Had he only history، he would be quite )
sufficient". In time، he has approximately one hundred editions، it
seems that he has great purview and the last sources depend upon him، so he grows momentum. In the current research paper there are
many details about him and his book both written in the introduction to leave the rest of the paper to the narratives concerning only Imam Al-Jawad.
The elocutionist bifurcates the translation of Imam Al-Jawad into three essential axes: the first deals with his pedigree and arrival to Baghdad from the city of the messenger (peace be upon him and his progeny)، as mentioned that he had been sent as an envoy to
Abisuhaq Al-Mu`atasim Al-`Abbasid at that time. In some Tara books 413H، 1022AD) it is documented that the reason for his coming to )
Baghdad lies in the fact that Al-Mu`atasim decrees him to leave Al-Medina before two nights to the end of Muhram 220H.
The discrepancy is quite evident between these two narratives that he was sent as an envoy، that is to say، he mounts on something
as stated in the Glorious Quran:
The day we shall gather
The righteous to Allah
Most Gracious، like a brand
Presented before a king for honours.
Yet in Sheikh Al-Mufeed narrative it comes as: Al-Mu`atasim decrees him، by force، to repair to Baghdad. It is commonly agreed
that Imams never change something the messenger of Allah does; as the prophet takes the illuminating city as a capital to him ، our imams
do much the same. The one who leaves such a tradition is logically coerced to do so. In regard of the presence of the Imam in Baghdad،
as the state narrated to Al-Mu`atasim that the Imam invades all the spotlights that they [the state] direct to the Abbasid Mu`atasim،
provided that they were judges and old scientists with knowledge. In time the Imam did not exceed his twenty fifth. It is all much the same for the imams of Ahlalbayt.
In the second axis there are three modern narratives ،for
the Imam ،mentioned ; the first speech ، by `Abidal`adheim Ibin
`Abidallah Al-Hassani says : " Imam Abu Ja`afir Mohammed Ibin Ali ،
who ascribes the speech to his father Ali Ibnabitalib ( Peace be upon him) says : " the prophet sends me to Yemen ، he advises me : O، Ali !
None in despair، as taking guidance in the Quran،
None regrets، as he consults،
O، Ali!
Take the dusk as thou set foot
The earth is rolled up at night….
I do mention the other speeches and have taken them from Hadeeth books for different Islamic denominations to document them and make sure of their authenticity. Then I have attached this axis to the second section. The third axis rotates around his quietus; the elocutionist lays claim that he died on Dhū al-Ḥijja in 220H without stating the reason for the death. Under this axis، I do review
certain narratives from other sources certifying that the informers who roam around Al-Mu`atasim take so great a role in betraying the imam (Peace be upon him) ، that is why Al-Mu`atasim decrees
to foist poison on him ، then the imam plunges into meeting Allah
as a martyr in pursuance of doctrine and religion protecting، then
he is carried to the graveyard to be buried by his grandfather Imam Mosa Ibin Ja`afir ( Peace be upon him ). I have tackled such an axis in section one to accomplish his chronicle.
In conclusion، the research paper reaches the sense of consensus
that Imam Al-Jawad (Peace be upon him)، though young، was a
sapient scientist and a sea of science، such emerges into being among
his contemporary scientists who pay much heed to him and never object anything; he could refute them all with sufficient evidences from the Glorious Quran and the honest prophetic tradition، and
he was cognizant of how to manipulate Iyats and speeches in their correct places. Consequently، the authors of the Islamic legacy could
not do without his mention.

Praise be to Allah, the Cherisher and the Sustainer of the worlds, best prayer and salute be to our master and beloved, the benevolent prophet Mohammed Ibin `Abidallah and his chaste progeny.
Such a concise paper endeavours to propound modern answers manipulating the philosophy of power and its intention in light of the Islamic domain. There are two chapters in the current study; the first takes concisely hold of the concept of power. The second chapter tackles the concept of power and its nexus with ethics and spiritual education. Then the conclusion terminates at the results the research reaches after all.
We do hope that the present paper is to be regarded as the millstone to such a crucial issue in life of man, my success in the task can only come from Him, in Him I trust, onto Him I took.

The knowledge allusion is the cornerstone for a playwright; the Iraqi dramatist has open-ended knowledge allusion stimulating him to write dramas. Though being political, social, economical and religious, the allusions thrive in his artworks as an impetus to go further and further.
This paper surveys the knowledge allusions for the Iraqi dramatist Ridha Al-Khufaji as reputed for his unique style and specific issues. It is to take hold of his most salient points in his life and career under the shade of Al-Husseini Theatre.
The study runs into four chapters; the first deals with the academic procedures and problem of the research rotating around the question; what are the main salient knowledge allusions Ridha Al-Khufaji imbues from in writing his dramas? The paper grows momentum or it tackles one of the Iraqi playwrights none sheds light on in any academic study, though being prolific, so the researchers find such a cause as a necessity to focus upon him. The aim of the paper is just to fathom the knowledge allusions in the dramas of him as of 2007 to 2008.
The second chapter, the theoretical side, manipulates the social and environmental milieu of the dramatist. It is to scrutinize certain points social, political, economical and religious that shrike deep roots in his artworks as he is born and bred in the holy Karbala that grows momentum in his literary, intellectual and social artworks. Then the chapter reaches closure with the results.
Chapter three tackles the procedures concerning his dramas as 2007 to 2011 : Voice of Al-Hur Al-Riahi, Voice of Al-Hussein, Moon of Hashemite People: Al-`Abass Ibin Ali, Light Emissary : Muslim Ibin Aqeel, Ever Pure Zeinab, Precursors of Certitude in Umalbaneen Chronicle. The sample of the study derives from both Voice of Al-Hussein and Light Emissary: Muslim Ibin Aqeel. Moreover, the chapter handles the method of the research paper and dramas explicating in light of narrating the storyline of these dramas, explication, knowledge allusions reading.
The fourth chapter gleans the results and justifications, as follows:
1. Ridha Alkhufaji, in two samples, depends mainly upon historical events and characters in his knowledge allusions.
2. Al-Khufaji reverts into highly erected poetic style.
3. Al-Khufaji renders the two dramas into content, thoughts and doctrines of Islam in light of faith, sacrifice, altruism, pride gripping , injustice confronting, doing good, abomination shunning and inviting people to adhere suit of Ahlalbayt (Peace be upon them), then the study terminates at the bibliography.

The Egyptian society plunges into many changes in the ways of marriage under the process of corrosion to the trustworthy life principles, education, labour , marriage ,belonging and the like ,the absence of the youth base delimited, ethical and doctrinal and enormous media models and the economical straits people suffer from. The early marriage had not been common, yet the middle age of males and females altogether escalates, a great number of people remains unmarried in the old age, or never married.
There are certain demerits and untoward consequences to the whole nation; whether they are psychological, economical, social, ethical or behavioral. For the time is steeped in tumult and opposition and perverted vents to desire; no protection from degradation and ethical corruption but the legitimate marriage.
It has been quite convenient for youths reaching their thirty without setting foot in marriage, thus the portals of corruption keep ajar, since there are many hindrances to those who desire to marry. Matters go complicated more and more. In time, the high scale runs with the hand of decency and what devastates chastity and timidity, for what is seen and read, the modern city begets the satellite channels and the internet broadcast in nonconformity with the doctrines and ethics of the nation.
Such runs into aggravation as the cost of housing and graduate unemployment escalates. In time, the whys and wherefores of such positions remain on the shelf, and the societal bodies are negligent in dealing with the youths base. After all, what remains is scanty beneficial samples appertaining to some axiomatic facts about the Egyptian coming generation.