TASLEEM JOURNAL

للآيات التي تتحدَّثُ عن أصل نشأة الأرض وشكلها وحركاتها، تسلسلان وترتيبان، لكلٍّ منهما بلاغته، ولكلٍّ من البلاغتين شأنها في الإبانة عن جدّة الحقائق المستندة إلى المعرفة اللُّغويَّة القرآنية. وبناء على هذين التسلسلين، تبدو الإبانة عن خلق الأرض خاضعة لاعتبارين، الأوَّل منهما؛ لاعتبارات موضعية مكانية ضابطتها موضوعيَّة تتعلَّق بترتيب المصحف، وأخرى زمانيَّة ضابطتها تاريخية تطوّرية تتعلّق بترتيب نزول السور. وبلحاظ الاعتبار الثاني، وما يعضِّده نصّيًّا، وجيولوجيًّا، لنا أن نقول، إنَّ (طحو الأرض) الذي تتحدَّث عنه الآية السادسة من سورة الشمس، هو الضابطة البليغة التي تؤكِّد أنَّ (طحو الأرض) هو المظهر الأوَّل من مظاهر خلقها.
والبادي، ممَّا سبق، أنَّ بلاغة الأرض، بلحاظ ترتيب النزول، تشير إلى أنَّ فهْم (طحو الأرض) الذي تتحدَّث عنه الآية السادسة من سورة الشمس، يستجيب لنواميس التبدّل والتطوّر وتعاقب الأحوال والصفات على الأرض قرآنيًّا وجيولوجيًّا، وهي تتحرّك من بدء الخلق الأوَّل حتَّى منتهاه في ضمن سلسلة من الحلقات المتّصلة بعضها ببعض. ما يعني أنَّ آية (طحو الأرض)، إبانة عن أوّليَّة خلق الأرض، وليس الأمر كما ذهب إليه المفسّرون الذين توهّموا مرّتين، مرَّةً حينما جعلوا الإبانة عن أوَّلية خلق الأرض ممَّا تكفَّلت به الآية الثانية والعشرين من سورة البقرة، تلك التي تتحدَّث عن (دحو الأرض). ومرّةً حينما لم يفرّقوا بين (طحو) سورة الشمس، و (دحو) سورة البقرة.

Research Summary:
This research aims to monitor similes and their implications in the sermons of the Chosen One (may God bless him and his family and grant them peace) . the other linguistic similes to form the whole body of the text of the sermon, and the research explored the types of similes used in sermons, such as the full-elemental simile. eloquent simile, representative simile, and inverted simile, The research did not stop at counting the number of times a dog came from it, explaining and analyzing it, but rather went beyond that to explain how the analogy in the text was revealed to Jan. With other linguistic elements like a brick from the wall, it was not just a decorative tool that the Messenger (may God bless him and his family and grant him peace) resorted to. To add A specific linguistic embellishment, rather it was a stimulating element in a sense that would not have been noticed had it not been for the analogy, and we have shown that in the analysis of its use.

The study of historical figures gives us a glimpse of the stages they went through, with their political, intellectual, social and cultural aspects, in order to invest them in the present to take lessons and learn from them. The study of the lives of the imams (PBUH) is one of the important topics in Islamic history, as it constitutes a tributary and a sweet aid that helps us to identify and discover the life and circumstances prevailing at that time. And its reflection on their intellectual structures, to adapt them in a manner that is suitable and appropriate for each era. And Imam al-Hadi is one of the imams who lived in an era full of intellectual, political and social contradictions in light of the weakness of the Abbasid state and the effective control of the Turks over the reins of government, which led to the disappearance of what remained of the prestige of the caliphate and the caliphs on the one hand, and the emergence of sects and ideological trends that carry in their beliefs a great danger to Islam and Muslims on the other hand .From here, Imam al-Hadi confronted these sects by responding to them sometimes and preparing and educating his students to be ready to respond to the owners of these sects and refute their beliefs at other times. Imam al-Hadi (PBUH) has laid solid foundations for building a fortified thought that is far from exaggeration and deviation, armed with a future vision based on paving the way for the Mahdism backbiting idea by organizing the work of agents and making them confront ideological and intellectual matters with his authority, within the system of the divine Imamate, which is an extension of the system of prophecy. And to complement what the Prophet (PBUH) brought and what the imams (peace be upon them) followed after him, because of the leading and complementary role of the Imamate in preserving religion and belief.

The study serves as an exploration of the philosophical vision present in some of the statements of Imam Hassan al-Askari (peace be upon him), aiming to analyze and understand his perspectives on life and existence. The objective of this study is to shed light on the philosophical and ethical dimensions of Imam al-Askari's (peace be upon him) vision concerning existential matters, including the Creator, the role of humans in life, death, the Day of Judgment, and the appearance of the awaited Imam.
The significance of this study lies in the fact that the existential vision of the Imam represents an integral part of Islamic thought. It reflects his understanding of the relationship between humans, the Creator, and existence. This deepens our comprehension of his philosophy and contributes to a contemporary interpretation of this vision, which serves as a path to awareness, revival, and transformation across various aspects of practical life, ethics, behavior, and leadership.
The study is divided into two main sections, preceded by an introduction and followed by a conclusion and results. In the first section, a brief overview of theoretical concepts of philosophy in general, and Islamic philosophy in particular, is presented, along with a glimpse into the biography of the Imam and his influence on Islamic thought. The second section provides a detailed exposition of the philosophical vision of Imam al-Askari, addressing various issues including existence and its aspects, essence and causality, randomness and natural causation, the role of humans in life, emphasizing ethical values and social responsibility, and finally, an examination of the Day of Judgment and death.
The study employs an integrative methodology, combining various approaches, each of which complements the others, including inductive, descriptive-analytical, and critical methods.
The study culminates in several outcomes, the most significant of which is that Imam al-Askari's philosophical vision embodies a comprehensive understanding of human beings and their place in existence. It highlights profound dimensions within Islamic spiritual philosophy and contributes to broadening the scope of discourse in Islamic thought and its practical applications in contemporary daily life.

The speech of Imam Mahdi , may Allah bless him and grant him peace, has recourse to the eloquence of the speech and the accuracy of its content to have an aesthetic sense and to avert any act of ambiguity and complexity . It is a kind of harmony between meaning and content. The statements are manifested with awareness, depth of expression , sobriety of rhetorical discourse and spiritual experience that embraces human reality and invites him to more spiritual experience with confidence . Such an experience emanates from awareness and intensity of perception and comes as preconceived opinions and ready-made judgments. Indeed, the space of speech is like a mirror of the realistic human space calling for a true translation of man existence and for his experience . Therefore, intentionality was evident in his speech, with his images characterized by an aesthetic sense directed towards the reader to decode their symbols and codes and perceive connotations. The meanings of the discourse were characterized with the deepest influence and became the only witness to the extent of human reality, as these visions opened all the gates of interpretation with intentional creativity of the eloquence of the discourse and its cohesive structure that invites the reader to discover the hidden : sparkling spots with transparent aesthetic.

Perhaps the one who contemplates the spatial space, as depicted by “Muhammad Al-Harithi” in this work, will find that he has transcended its topographical and geographical dimension and acquired semiotic, cultural, educational and exploratory signs related to the journey and its purposes and the literature of travel and its requirements, as the spatial space, especially the temporal one, took on a comprehensive dimension that made them spaces filled with connotations and meanings. It was linked to the purposes of the trip and the benefits of travel, so an effective and influential geographical space was revealed through the descriptive and recurring image, a psychological space, an ideological space, and a social space, all of which coalesce to weave the features of the trip.
There is no surprise in this, as space was used in the journey discourse of “Muhammad Al-Harithi” through binary oppositions by linking it to the values of human, political and social life through the role of spatial and temporal space with its influential function in the travel text between it and the traveling characters as they complete the journey, so the places function as moving spaces. Between the duality of open space and closed space, with its multiple connotations and transformations, it symbolizes the aesthetics of nomadic space, which is what Al-Harthi contributed greatly to drawing its features and conveying it to the reader.

Arabic manuscripts are considered part of the nation’s heritage، so that the origin is in the building of the present، and much of it is still locked up in the lockers of the libraries، waiting for someone to remove the dust of time from it، so it was necessary for the sons of this nation to go to the study of the Arabic heritage، So came my tagged search (Explaining the limit of the word For Sheikh Mohammed bin Abdul Wahab Al-Hamdani Al-Kadhimi (T:1305Ah)، study and investigate)، Which is a manuscript that has not been investigated according to my knowledge. Bias to a specific doctrine، adopting the educational method in presenting opinions، for ease and understanding، As well it is the availability of the researcher's desire to reviving the Arab linguistic heritage، and the encyclopedia characteristic of the commentator in linguistics and the arts of science.
With proven sources and references، the first Chapter paid attention to the side of the study، in which it dealt with the biography of the commentator Sheikh Muhammad Al-Hamdani، documenting the percentage of the manuscript، and the method of investigation، and the second Chapter included the manuscript investigation.

Linguistic research is as old as time in our Arab heritageIt was clear with the beginning of the scientific movement in the second century AH' when the narrators and scholars of Basra and Kufa wanted to collect the language from north to south and from east to west. So they wrote it down and then tied it up, Learing behind a scientific product that extended over the centuries. Among these Linguists, who became famous in the fourth century AH, was Ibn al-Sayyid al-Batusi,in this research, I will show the most important features of Ibn al-sayyid's grammatical thinking and an explanation of the foundations on which he built his grammatical thinking, taking his book (AL-Halal fi sharh ABYAT AL-Gamal by AL-Zajaji) as amodel, thks book is one of the original linguistis sources in which the genius of its owner emerged, it was also one of the original linguistic sources in which the genius of its owner emerged, it was also one of the major poetic evidence books in literary history, it transcends many of the explanations of the verses of the sentences that preceded it or came after it in terms of method, presentation, explanation and accuracy in dealing with it and the large number of investigations in its issues, asits author was alone in the many opinions trans mitted by scholars