“Marriage Is Not
Approved Unless
By
Abstract :
The obediently righteous
woman is normally proposed to through her guardian sponsor, who, in turn, asks for
her permission so as to represent her in the marriage contract in case of her
acceptance.
Nevertheless, shyness usually prevents her from even
thinking about conducting marriage by herself or without the consent of her
guardian sponsor or his duly authorized representative.
But is it a discrete right for her to conduct marriage
by herself or without duly addressing her guardian sponsor, as well as having a
discrete right in her own moneys or properties? The vast majority of Muslim
scholars, prophet followers, their successors and diligent leaders of Muslim
scholars say that she doesn‘t have the right to conduct marriage by herself and
that her guardian sponsor or his duly authorized representative must conduct
the marriage contract on her behalf Nevertheless, a group of Muslim scholars
permitted that - although not being strongly recommended -under the condition
of marrying herself to an equally competent person. A question raise here in
respect of the authenticity of what the prophet (PBUH) has said that:
“marriage is not approved unless conducted by a guardian
sponsor” and what is the strength of the chains of authorities of this hadith.
What urged me to tackle this debatable issue is a
concern firstly to follow the sources and chains of authorities of the hadith
at issue, and sorting out what is right and proved. Then I found it obligatory
to stop at what Imam Tahawi has adopted as to accrediting such hadith and
finally stating what the vast majority of Muslim scholars preferred to adopt by
virtue of the above-mentioned hadith.
Hadith (Obey The Rules Of Allah,
And He Will Protect You)
Dogmatic Study
By
Dr. Mohammed A. Al-Ali
Abstract
This research is about the explanation of the tradition (hadith)
of Muhammad (peace and prayers be upon him) in his recommendation to Ibn Abbas,
may Allah blesses him. Muhammad (P.B.U.H.) advised Ibn Abbas and told him that
“ obey Allah’s orders and He will support you; if you ask, ask only Allah, if
you need support ask Allah. You should also know that if the people are
collected together to help you, they will not do it without Allah’s help.
Similarly, if people intend to cause harm to you, they will not be able to do
so, without Allah’ intention. Everything comes to an end. In another narration,
the style is as follows “Obey Allah’ s orders, you will find Him before you
(i.e. will help you), remember Allah in good times, and He will remember you
when you are at a misery. You should note that the bad things that did not
occur to you did not occur because Allah decided it earlier, and what you
gained was not your unless Allah decided it to be so. You should also know that
patience is victory, and good times come after bad times, that is ease follows
difficult.
This hadith
(traditions) was explained in the past and is explained also currently. But I
did not concentrate on those who explained it in dogmatic study basis, which
shows many issues regarding the principles of religion and their origin, in
addition to having topics about monotheism of Allah, His names, and His
characteristics, which need more study.
So, I wrote about this topic in my research, which
started with an introduction, in which I focused on its importance and why I
have chosen this topic. Then I wrote a
preamble about the narration of this hadith (tradition). Then I explained it
comprehensively, and stating its position, and what the scholars said. The research was divided into twelve
chapters. I put each article in one
section. Then, I concluded the research with conclusion and the results. Then
the appendix of the most important resources and references, from which I have
been benefited a lot.
I would like to note that this hadith (tradition) needs
more concern with regard to edition, for having great issues.
Finally,
I ask the faithfulness and honesty for the sake of Allah.
Faith impact on Ethics
By
Dr. Abdullah Bin Sulaiman
Alghfaili.
Abrstract
This research shows the great impact on ethics by purifying
the souls from bad deeds and sins. As ethics has a vast place in the Islamic
religion and a very high position. Hence Islamic calls Muslims to bide by good
ethics and develop it in their souls, as it is the one of the four principals
that Islam based on them. And there is a strong band between ethics and faith.
As every deed being done by a Muslim needs good ethics and morals and good
characteristics. It is of no doubt that every one who lost faith and piety
consequently must lose morals and whenever the behavior is of complete morals
he should have been of more faith.
Abiding by good morals strong the human will and give
good exercise for loving and doing good deeds and standing away from bad deeds and
quitting it, then the heart happiness will be sure. Above all these ethics are:
Truth, patience, trusty, modesty and others. We have a good model from the
apostle of Allah Mohammed peace be upon him by abiding by good ethics and good
characteristics which will give back utility to the individual society and the
hole nation.
(The Hearts Ailments And Its Cures)
Collected From The Aphorisms Of Shikh Al-Islam
Ibn Taymmiah And Ibn AI-Qayem Allah Mercy Them.
By
Abstract :
This survey involved an introduction and a brief memoir
about (Sheikh Al- Islam and his disciple Ibn - AlQayern, preface, four chapter
and the conclusion.
The introduction shows the importance of this subject,
the reasons and the survey methodology.
The preface involved three topics:
The necessity of care and concern with
the Heart life.
The evidences from the quran &
Sunnah.
Clear the meaning of the Heart.
The first chapter:
(Is the hearts division) and its evidences from the Holy
Quran and the Sunnah.
The Second chapter:
Is (the life of Hearts ) this chapter contains two
topics:
the reality of the life of heart.
reasons of the life of heart.
The Third chapter:
is (the heart diseases ) also contains two topics:
The kinds of heart disease and its
marks.
The divisions of its medicines up to
legality & natural.
The fourth chapter:
(The influence of sins and guilts upon hearts).
The conclusion:
Involved the results of this survey.
pry and peace of Allah be upon our prophet Moharnmad.
The Christian’s Claims Concerning The Coming Of
The Messiah Jesus Peace Be Upon Him
By
Dr. Saud Abdul Aziz Alkhalaf.
All praise is for Allah, and His praise and blessings be
upon His messenger Muhammed, his family and companions.
To proceed, the research paper “ The Christian’s Claims
Concerning the Coming of The Messiah Jesus peace be upon him” reveals the
Christian’s differing in this issue just as in other religious issues, for they
were - after the rising of The Messiah Jesus peace be upon him -hopeful of him
returning quickly. Their sayings are many in this topic such that Paul thought
that the Messiah would return, and that he is living and that he would rise
along with him up to the sky. This thought remained with them till their
persecution was lifted from them. So, their state of hope (in his
coming)-largely due to fear and weakness-ceased and so, the great majority of
them rejected this claim and stated that his coming will be for the Day of
Resurrection.
However, other factions opposed them in that, directing
most of their efforts into manifesting that claim proclaiming that the Messiah
will return shortly, and will return establishing a kingdom on earth for a
period of a thousand years. Then, after that will be The Day of Judgment, after
having dealt with the Dajjal “Antichrist”, Gog and Magog and Satan.
With the studying of their sayings it becomes clear that
the Christians base their claims on two things:
1. Scripture
that is unauthenticated from its sources, and the unclear meanings to which
they are referring. More so, the likes of difficult obscure riddles incapable
of solving its code except through guessing.
2.
A special understanding, resulting from following ingrained desires.
I have undertaken in this study the elaboration of all this
so that the Muslim be more praising and grateful to Allah The Exalted for what
He has bestowed upon the Muslims of guidance to His correct religion and
straight path.
And Allah’s praise and blessings be upon His prophet
Mohammed, family and companions.
Syllogism and its Stature in Greek Logic
Dr. lbtsam Bent Ahmad Gamal
Abstract :
Praise is to Allah. Lord of the Worlds, a praise
befitting to His Exaltedness and Wholeness and a laudation that cannot be uttered
except to Allah to Whom be ascribed all Perfection and Majesty. Moreover.
Allah’s Blessings and peace be upon the Master of mankind from the forefathers
to all their descendants and the guide of the devout, Muhammad bin Abdullah the
herald of the clear truth. Furthermore, Allah’s Blessings and peace be upon all
of his kindred and companions.
After this proper exordium, here is my treatise on logic
and syllogism and the role of syllogism in the field of logic, for which 1
selected the title “Syllogism and its Stature in Greek Logic”. In this
treatise, I tackled the most prominent issues, hypotheses, and propositions as
conceived by logicians for ease of subsequent critical analysis and rebuttal in
my follow-up research endeavor.
Based on my observations, many Moslems have keen
interest in the field of Logic and some are engaged in this field in one way or
another, Accordingly, I was motivated to devote part of the research to
demonstration of the influence of logic and its perils. In doing so, I tread in
the steps of the pioneering scholars of this Muslim Ummah in their exaltation
of the Holly Quran and its verses and in their adherence to the Prophet’s
tradition. Only, by following this straight path, the power to convince can be
attained and the goals of manifestation of the absolute truth can be reached.
As of the subjects 1 have addressed here, according to the table of contents: I
started with an expose of the transfer of knowledge to the Muslim World through
translation and interpretation of’ the writings of the peoples whose lands
Allah granted the Muslims the power and the will to conquer to spread Islam,
Then, I presented the intricacies of Greek Logic since it represents the sine
qua non foundation of the whole art of logic. In their traditions. phantasm is
the first and the utmost important component of scientific discovery since
attestation of a conceived notion can be accomplished only by inference and
deduction (syllogism), To explain syllogism it is necessary to point out the
axioms of conceptualization, which I indicated in the presentation of the types
of knowledge as envisaged by the ancient Greeks. They classified knowledge
according to mental perception into conception and assertion. I also indicated
that logicians established another type of classification of the perception of
limitation, its domain and attributes that restrict the intended meaning to a
concept and subsequent validation, However, the logicians classified
articulation into two types: singular arid composite. The expression can have
an established connotation or alternate notion. This may be classified in terms
of generality and specialty into a whole set and subset. A whole set is divided
based on its meaning into: supportive or suspect. In terms of its multiplicity,
it can be either conjoint or cec1uded. Nevertheless, semantics have three
divisions: consistency, implication, and validity. Following that I addressed
the principles of propositions and highlighted the five pillars which logicians
have considered as the most important foundation of Logic, namely, kind,
character, category, general percept and special percept.
As of the second section of the dissertation, which is
the main core of the research and the basis for the overall topic, I presented
the axioms of conviction (syllogism) I described the meaning of the predicate
logic and propositional logic, the important conditions, rules and categories
as well as the outcome and the falsehood in the logicians perception. This is
to pave the road for the critique in the subsequent part of the research.
Finally, I concluded with all praise and thanks to Allah, the Most Exalted for
guiding me throughout this undertaking until my success in completion of my
investigation and for all the knowledge I gained and benefited from performing
this formidable challenging research work.
Provision of Ritual Cleanliness
for Touching the Holy Qur’an
A comparative Jurisprudence Study
By
Dr. Omar Bin Mohammad Al-Subail
Abstract
The study consists of an introduction, two
fields of research and a conclusion.
The introduction deals with the reason for research and
its methodology. The first field of
research: It discusses the provision of ritual cleanliness for touching the
Holy Qur’an regarding adult people. In this field of research, I have cleared
out the concession of scholars on the prohibition of touching the Holy Book of
Allah as to the one has grand ritual impurity; however, only the scholars of
the “Dhahiriah” School of Thought have objected to this case. On the other
hand, as to the one who has minor impurity, scholars have adopted two different
opinions regarding touching of the Holy Qur’an:
The first
opinion: It is not
permissible to touch the Holy Qur’an if one has minor impurity. This opinion
was adopted by a group of the Holy Prophet’s Companions. None was said to
disagree with them. it was also adopted by many of the Holy prophet’s followers
“Tabi’een”. Moreover, this opinion represents the “Four imams School of
Thought”.
The second opinion: It is permissible to touch the Holy Qur’an if one has
minor impurity. This opinion was adopted by some of the followers “Tabi’een”
and it is the school thought of “Dhahiriah”. I favor the first opinion, because
of its powerful proofs and predominance.
The second
field of research: It is on
the provision of ritual cleanliness as to minors. I have explained that it is
not permissible to make minors touch the Holy Qur’an. However, as to adult
people, scholars have three different opinions, regarding touching the Holy
Qur’an by ritually impure adults.
The first opinion: It is permissible to touch it. It has been adopted by
“Hanafiah”, Malikiah and Shafiete correct schools of thought. It also has been
supported by the Hanabilah in one narration.
The second
opinion: It is disliked;
such dislikeness is out of glorification for the Holy Book. It was adopted by
Hanfiah and Malikiah.
The third
opinion: It is prohibited
to touch it. Such opinion was adopted by Shafiete and Hanabilah. I favor the
first opinion for its powerful proofs and predominance.
However; the conclusion deals with the most important
findings of the research.
Problem solving of the two rakaas when
entering
while the Imam is delivering speech
Dr. Abdullah Jaman Al-Ghamdi.
1- He prays two rakaas if entering while the imam is
delivering his speech on Friday, according to the majority that includes
shafiis, hanbalis ,some Malkis.
Jurists, and the acts of Al- Hasan and Uieneh . in this
, they referred to the sunnah and tradition.
2- He sits without praying two rakaas, according to
Hanafis, malkis, some companions and followers of the prophet and jurists, in
addition to the acts of shareeh and Ibn Sireen , in this they referred to the
Quran , sunnah and the tradition.
3- He opts for praying or not, according to Ibn Mijlis
and Daleeleh.
4- Discussing the preceding ideas and providing
evidences
5- Conclusion and ratifications ( prays two rakaas the
most probable and the reason behind that. this way the differences between
scholars is eliminated and this conjoins three sayings.)
The Separation Between Couple Because Of
Absence
By
Dr. Abdul Aziz M. Al-Robaish
The first
chapter :
The identification and determination of the term “Absence”.
The Researcher defines this term as the person who leaves his homeland and goes
to some other place for a period of time and everything about him like his
life, place... etc. are known. This is the main subject the researcher has
based his research on.
The second
chapter :
In this chapter, the Researcher takes a look at the
various views and opinions regarding separation of couple due to absence. And
lie finds the superior among them is the one which believe in separation
between them if there is complain from the wife and opts for separation in the
existence of its conditions.
The third
chapter:
In this chapter, the terms of separation are dealt from
a legal point of view. The Researcher observes that the teams, which advocated
separation (Al Malekiali & Al Hanabelah), states that there should be
existence of some specific conditions before separation. Some terms find
agreement with both the teams and while they are in disagreement on others. lie
finds the speech of Al Hanabellah most befitting which says “To separate
between the couple, the absence must be with out excuse”.
Chapter
four :
This chapter looks at the kinds of separation for
absence and he gives superiority to the opinion, which states that separation
is revocation not divorce.
ALLAH knows the best.
Shininess In What Men And Women
Differ Concerning Laws Of Selling
By
Dr. Ahmed A. Mohammed Al- Amri
Abstract
The
case of this study is summarized in: that the case of woman liberation was
taken and tackled from the mental point of view in a convincing way, but it
needs specialized the difference between man and woman in the sense of sharia laws, and this is one of the strongest factors that
refute woman equality with man, from this study I conclude to the following:
(1) The
practicing of trade is permissible for man and impermissible for woman unless
it performed under more restrictions.
(2) There
is no difference between the male and female slave in the prohibition of differentiating
between them and their small son in the act of selling.
(3) Selling
after Jumaa call is forbidden for the man (so it is
to be refuted). Unlike the woman if she
doesn’t treat with one of those who asked to perform the duty.
(4) It
is not permissible to sell the servant whose freedom is conditioned with the
death of his owner, the same can be said about the servant woman.
(5) The nasty smell of the mouth and that of the
armpit and the committing of adultery are shortcomings, they refute the selling
of both male and female servants.
(6) If the female
servant is a result of adultery her selling is to be refuted unlike the male
servant.
(7) The
disbeliever of a male servant is not considered as a shortcoming in selling
unlike the female servant unless she is an adherent of a relieved religion.
(8) The un
circumcision state is a short coming in a male servant.
(9)
Marriage is a shortcoming in both male and female servants, which refute
selling.
The issue in takinu the ( rukhas ) ( dispensation easy option )when
there is ( ikhtilaaf
) a deference in iltihaad and fatwa)
By
Dr. Khalid Al-Aroosi
Abstract
The issue in taking the
( rukhas ) ( dispensation
easy option )when there is ( ikhtilaaf ) a deference in iltihaad and fatwa) , is
one of the issues that both scholars of usool and figh have surched
This
issue , I
believe , should
he set , specially
these days due to the advercitv between hard liners who do not permit rukhas
and others ( mutasahileen ) who wants the mattes to he wide open thou the
effect of the ( mutasahileen ) is make widely spread due to nature of people in
loving the easiest and laziest ways even ii it was unright
Both
teams are wrong , and
both teams are opposing to the scholars they are following , cause they ( scholars ) say things are permissible but with conditions
In
my research
I tried to follow
the ( aimma ) in
this issue , so I gathered what they said , and what there students said from both there
fatwaas and research , and I divided the research to a preface
and eight chapters
1.
The reason of
differences and that it is a normal nature
2.
Is
(ikhtilaaf) a blessing.
3.
The benefit in The
knowledge of ikhtilaaf.
4.
Some of scholars Mistakes
5.
Taking the issue back to basics
6.
What scholars say about ikhtilaaf.
7.
The basics in dealing with ikhtilaaf.
8.
The
conditions in taking the ikhtilaaf issues
Narrated By The Group
By
Abdulrahman A. Al-Turaiqi, Ph.D.
Abstract :
All praise is for Allah. the Lord of the World. And may the
peace and blessings be on our Prophet Muhammad, the one dispatched as a mercy
for the worlds, and also on his family and all his companions.
This research deals with a term that is particular to the
Fiqh (Jurisprudence) of the Imam Ahmed Ibn Hanbal (May the mercy of Allah the
exalted be on him). This terminology, ‘Narrated by the Group’, has been related
from him directly. It has been expressed in various manners in the books of the
Hanbali Math’hab (
This terminology has been recorded by Abu Bakr Khallal,
the student of the students of Imam Ahmed Ibn Hanbal (May Allah have mercy on
him) in his monumental work titled, Al-Jami. In this compendium, he collected
the narration of Imam Ahmed that were taken verbally from the mouth of his
students, either directly or via an intermediary.
He uses this terminology, ‘Narrated by the Group’, with
the meaning that the narration has been transmitted from Imam Ahmed in a
particular issue by a number or group of the students of the Imam. This number
may be referred to as a group without limiting it to a particular number or
specific entities.
This way has been followed by the scholars of Fiqh who
came after Khallal and the terminology has not been specified by a number or
limited entities, except for some latter companions.
It seems from that which preceded that the term,
‘Narrated by the Group’, began to be used from the early period of compilation
of the Fiqh (Jurisprudence) of Imain Ahmed (May Allah have mercy on him).
Explore The Political Thinking Of Malik Lbn Anas
By
Dr. Ahmed Al-Awadi
Abstract
This
Paper attempts to explore the political thinking of Malik
lbn Anas. This includes a
brief biography of Malik and his mentors to show his
independent political thinking. Moreover, Malik’s
political method of thinking and discourse with the governing authority, his
attitude toward participation in the government and toward the political
opposition in its armed or peaceful forms will be explored. This paper also includes the political view of
the original idea
for his book
entitled “Al-Muwatta’.
In brief, Malik lbn Anas could be considered a unique school of political
thinking during his era.
The Expansion of the Two Holy Mosques
During the Prosperous Saudi Reign
1368-141 3AH
Dr. Mohamrnad Hazza’ Al-Shehri
This paper describes two distinguished architectural structures
that have been constructed as part of the expansion of the Prophet’s Mosque
during the prosperous Saudi reign. The first construction was started by his
majesty King Abdulaziz in 1372AH, and finished by his son, his majesty King
Saud in1375AH.
This grand work had its own reasons and motives; and it
had come out to meet King Abdulaziz’s hopes and aspirations in spite of the
country’s limited resources at that time.
The design and construction came to be in
accord with the remaining part of the Majidi
structure in the front side of the Mosque. The Majidi structure has some remains of the Mameluke architecture,
i.e. the main minaret and some pails of the Grand Dome. The old names of the
gates and entrances are retained.
Despite the huge area that was added in the afore
mentioned expansion (6024 m2) in addition to what was before, the
Prophet’s Mosque was short of accommodating the increasing number of visitors
and prayers, particularly during Fridays and special occasions. This fact
prompted the late King Faisal to add a shaded area to the western side of the
Prophet’s honorable Mosque in 1395AH, estimated to be 35000 m2.
The second distinguished work too was
accomplished during the reign of the Custodian of the Two Holy Mosques
1405-141I AH. This work reflects architectural fineness noted for the buildings
that were erected during King Fahad’s reign, and it
has come to meet the expectations of the Islamic governments and people
concerning the ability of the
“Ara’ aita” and Its Forms, a Linguistic Study
By
Dr. Abdullah A. Al-Dayel
Abstract :
This study explores the meaning of a linguistic
structure.
This structure is “ar’aita” and its forms that have two types
First: (ara’aiti - ara’aituma - ara ‘ aitum - ara’aitunna).
Second: (ara’aitaka - ara’aitaki -
ara’aitakuma - ara’aitakum - ara’ aitakunna).
The
study is an attempt to study phonetically forms of these pronouncing the
utterances and explore the different Koranic reading in which these structures
exist. Then it moves forward to study grammatically the classifications of the
two elements of the discourse which occurred in the compound. It also
demonstrates the grammatical functions of the structure and indicates its
objects.
In the third section of the research the semantic
functions of the structure “ara’aita” and its different forms.
In its
conclusion the research demonstrates most important findings as follows:
1. Ara’aita
and its forms occurred a lot in the Holy Koran and in other Arabic styles.
2. Its
meaning is “tell me” or “inform me”.
3. It is of
a fixed form.
4. If the letter “kaf” is added to this form the letter
“ta” clings to the fathah and the indication of sex and number becomes the function
of the “kaf’. In this respect the Bassrah scholars and their followers believe
that the “ta’ is the pronoun and stand for the subject, and that the “kaf” is
an addressing letter. While Kufah scholars or some of them believe otherwise.
5. The meaning of “ara’aita” is derived from (see) by sight
or understand by heart at the same time. The “hamzah” here indicates
exclamation.
6.
The addition of the “hamzah” which indicates
interrogative exclamation makes “ara’aita” a statement, meaning “tell me” or “inform me”.
7. The structure needs two objects.
8. In the second hamzah of the structure there are four
dialects; strongly uttered, lightly uttered, substituted with and “alif”, and
or omitted.
9.
“ara’aita” and its forms have not occurred as strongly uttered in poetic
literature but to the best of my knowledge “ara’aita” has occoured and also “
ara’itaka” without a hamza.
difference between Sebweih and Al-Khalil Bin
Ahmed in Accent And Structure
By
Dr. Ahmed M. Al-Qurashi
Abstract
God be praised and peace and prayers be upon the Prophet
Mohammed.
The book is for the grammarian’s leader
and Arab’s plea Sebweih. It is the ever — flowing
well all over the ages and centuries. Grammarians called him “Grammar’s Qur’an”. They called him with “The sea”
because of its greatness and what difficulties it includes. Sebweih wrote the
book’s chapters in his terms and terms of Al-Khalil
Bin Ahmed. He a greed with all his problems of structure and differed in some
of them. Agreement is the origin between them while in-difference is the
branch.
Sebweih differed with his Sheik Al-Khalil in:
Attributing to “Zebyah and others” and in attributing to
“Rayah and the a like”. At the goads chapter, he differed with him by slighting
the two gathered goads in two words. He also differed in that accents and goads
are the same without any difference.
In the spatial conversion, Sebweih concluded that there
is no conversion in the outer most plural like “Sins” and no conversion for the
gerund for tri-L- goaded vena like “Come” and also there is no conversion for
its plural like “Coming” but Al-Khalil proves conversion.
At the chapter of interlocking of languages, Al-Khalil
proved the interlocking. Sebweih differed with him and concluded that these
verbs are irregular. At the chapter of pausing, they differed in the fact of
the paused, nunnated, restricted A. Also they differed in the defective
vocative not nunnated.
At the chapter of appendices, Al-Khalil concluded that
the appendix is the first in each coupled. Sebweih differed with him that it is
the second. Then Sebweih said that the two views are correct and two processes.
Concerning letter’s outlets, he differed with his sheik in the number of
letter’s outlet’s, the arrangement of letters and in the arrangement of some
outlet’s letters.
This is what I concluded at concerning what they
differed in.
Allah conforms us all.
The Issue of (áä) No in Arabic Syntax
There are many fine issue in Arabic language which need
to be clear and obvious. On of these rules is the instrument of negative (áä) (not) specifically it’s meaning
and structure. AL-Zamakhshari differs with other in it’s ensuring negative as
it referred to him in AL-Unmozaj. My sheikh Dr. Ahmed .A. Hashim wrote a book
called (the issue (áä)
between ALZamakhshari and other Nahween Arabic grammar teachers. Published in
Many important books of Nahueen (Grammar) language and
Tafseer. Explanation appeared to change many rules of Dr. Ahmed . A.Hashim. there
fore I found that I should rewrite this issue pulling in consideration all it’s
questions in meaning and structure not only in (Tabeed) (absolution) and
(Takeed) ensuring. I can say I managed to correct what was belonged to
Al-KhaIiI bin Ahmed not to Al-Zamakhshari as it was common in many books of
Nahween such as lbn Hashim books are taught in Saudi Arabia I found that this
issue was widely Known before the Birth of Al-Zamakhshari an. I said
Zamakhshari was just to say the some saying of previous Nahat. I also fixed the
opinion of (Takeed) to Zamakhshari.
I
gathered all the sayings in different Noha books Tafseer Moani (meaning) meaning
and moagm (Dictionaries) Books.
By
Dr. Sharif A. Al-Najjar
Abstract :
This research speaks about one of the
grammatical Andalusian characters which had a
prominent role in the scientific life in
Nothing reaches us from Abu-Al-hassan Ibn Al-Bazidsh
books save a little piece of his explanation on sentences. This piece was
transferred by AbuA1-Hassan lbn Al-Bazidsh f-Iyan Al-Andalusy, in Tazkirit
Al-Noha. There is also a big group of opinions of Ibn Al-Bazidsh in the grammar
books. The research briefly studies these opinions restrict itself to the
opinions of Ibn Al-Bazidsh, his choices on the science of reading. These
opinions are written in his father’s Abi-Gaffer book.
The research firstly speaks about the scientific life at
the age of Ibn AlBazidsh, and then speaks about Ibn Al-Bazidsh upbringing, his
teachers, books and his students. After that the researcher speaks about his
opinions in details and his disagreement with Ibn Al-trawda and some of his
aspects.
The researcher saw that Ibn Al-Bazidsh is distinguished
grammatical character, which has its own its own opinions. More over this
character has attempts in understanding Sibwaihi’s phrase in which he way
disagree with other grammarians. These attempts has a special concern about the
grammatical reasons which the thinks it helps understanding the grammatical
issue.
Intonation and Arabic Heritage
By
Dr. Iliyan M. AI-Hazimi
Abstract
The aim of this study is to throw some
light on intonation, and its function . It was
believed that intonation is a result of variant pitches, however this study refers
that intonation happens from a complex of features from different prosodics systems . These vary in
their relevance ., but the most central are stress ,
juncture , tempo . and pause . It is noted that the
function of intonation can be divided into two types
1 - Mechanical
intonation it is founded in every languages so every sentence must be
spoken according to it . Failure to use it
would immediately label a speaker as a foreigner.
2 - Semantical
function it is appeared that some kind of meaning is expressed by various
contours . A change of pitch contour will change the meaning of the sentence .
It is also stated that Arab scholars are award of the importance of intonation
they hinted to some feature of utterance such as pause . juncture and others .
Further studies will be needed to expose the variant intonation in the koranic
performance.
The Effect of Desert Life on the Origin
and Development of Arabic Poetry
By
Dr. Hamad N. Al-Dakheel
A desert by definition is a vast area of arid sand where
the weather is almost always at extremes, where there are no rivers or streams,
and where rainfall is scarce and flora rare. Of the so many deserts of the
world
This research deals with the effect of desert life on
the origin and development of Arabic poetry. First, the desert in its broadest
sense is introduced both physically and culturally, with special reference to
the Arabs who lived in it and were deeply influenced by the environment around
them; their life styles, manners, habits and customs derived, by and large,
from the desert. Hence, Arabic poetry is examined from the perspective of its
relatedness to the environment where it first started. However, it needs no
special stressing that the early beginnings of Arabic poetry are somehow
difficult to determine precisely. Nevertheless, manifestations of desert life
as depicted in Arabic poetry are detected and elaborated on. The most evident
of such manifestations were coined into lexical items that enriched the Arabic
diction. The effect of desert life on the themes tackled in Arabic poetry is
also investigated. This has led to a comprehensive look into the content of
Arabic poetry regarding the imagery used, which emanates from the picturesque
environment of the desert. This is particularly represented in pre-Islamic and
Umayyad poetry.
The findings of the research can be used as a point of
departure for more extensive scholarly work that examines the effect of desert
life on language and Literature from different perspectives.
the short story according to Shkaikha Alnakhi
Zainab Birajikli
Abstract :
The research is represented by Dr. Zainab Mohammed Sabre, regarding the
literature of Arabian Gulf, at the beginning I started with the cultural
activity in UAE , then I represented an idea about the short story, Later I
have showed the live of Shaikha Alnakhi with a study to the short story
according to her respective , therefore , I have started with its social and
political essence.
Moreover, I studied the artistic side of her story in regards to events ,
characters , dialogue, the aim and its linguistic method.
Shaikha Alnakhi’s
style of writing is pure and innocent, and I have shown the UAE women social
status.
The story viewed the political reality of the Islamic Nation and the
tragedy to which the Muslim and the Arab Nation are exposed to.