The
Methodology of the rule on Recitations
Dr. Ibrahim
S. Al Dosari
Abstract:
This
research is concerned with the concept of the rule on recitations and
clarifying its historical originality & genuineness as well as its
Scientific value, and specifying the types of recitations and their ranks,
according to the conditions approved by the Sunnites and unanimity adherents as
regards acceptance or refusal of the recitation, and it is conveying of
“Thagat” and compliance with delineation actually or probably, and that it is
not alien to the language of the Arabs.
The
research is also concerned with the scientific steps that lead to the rule on
the recitations, and that will be done through the induction of their origins,
and study of them in the light of the sayings of the scholars in order to
assess each recitation from the correctness & weakness perspectives.
The research
included applied study on various models of recurrent & abnormal
recitations according to the generally accepted standards of the rule on the
recitations.
The outcome
of the research was a number of results, the most important ones are :
1-
The recitations fall into two sections :
A) The recurrent recitations, and they are the ten
recitations which are followed to our present time.
B) Abnormal recitations, any other recitation other than
the ten recitations.
2- Describing
of a recitation as abnormal does not mean weakness in all abnormal recitations
, but it means prohibiting reciting that way.
And Allah wishes the way
(For a complete version of the paper
in Arabic see pp 3-56)
The Prophet Ibrahim ( May
blessing and prayers be upon him)
path
in his call for Allah as it observed
in
the holy Qura’ an.
Dr.
Mandour M. M. Ramadan.
Abstract:
The spreading of Dawah for Allah is the function of his
messengers and prophets. In addition, Dawah is the curriculum of the truly
believers and the best of his creatures.
Dawah is one of the best and dangerous faiths corners. It
is consider as a head and food for the body. By dawah, man can define the
right, wrong path and achieving the happiness for himself in his life. In
addition, it can define the wrong and evil various means to be avoided by him.
Holy Qura’an gives more attention for that corner and has discussions that are
more interesting for it.
The preachers should be characterized with very stable
values and
bases to protect themselves from the wrong understanding
of the dawah and protect them in the straight path.
The holy Qura’an turns light prophet Ibrahim (May
blessings and prayers be upon him) and his straight path in his call for Allah.
First, the prophet lbrahim has a good characteristics and his Dawah was built
on these characteristics. He based his preaching on the bases of accurate
theories and scientific methods. Also, he put the basic principles of Dawah s path. Allah has ordered the nation to
take him as guide for Dawah’s path, and a lovely lesson in calling for Him.
(For a complete version of the paper
in Arabic see pp 57-132)
(Some of Houd contents about calling for Allah)
In
this research, I went through the seeking of the prophets' methods of spreading
religion mentioned in Hood surah. First, I showed the story of Noah, Bond,
Saleh, Lout, Shoaeb, Mosey, and the story of Prophet Mohammed (peace and
prayers may be upon all of them). In addition, I mentioned about this sora and
the similar ones such as " Ama yatasa'alon (What are they ask about),
"Eza Ashmso Kourat" (In the time of the sun was conglobate) and
(Almorsalat " Allah swears with horses) frighten the Prophet Mohammed
(Peace and prayers may be upon him).
Also,
I mentioned in this research the position of getting the right path and the
great rewards of that path. The prophet Mohammed, Mosey and Haroon (peace and
prayers may be upon them) was ordered to obligate the right path. I mentioned
also, that this Sorah was begun by mentioning the aim required from the
worshipers. This aim is to worship Allah Alone, and finished with the same
require. Also, I mentioned that the supernatural matters are only recognized by
Allah. The angles has no idea about them, but the Almighty Allah learnt them.
At
last I mentioned that, the wisdom of sending prophets and descending the holy
books is to worship Allah on the earth .
(For a complete version of the paper
in Arabic see pp 133-219)
The Narrations About the Qunoot Supplication Made in the Witr
Prayer, From a Hadeeth Perspective,
and From a Fiqh Perspective
Dr. Muhammad ‘Umar ibn Saalim
Bazmool
The study
consists of two main parts:
· Part One:
The Narrations Along With a Discussion of Their Authenticity
· Part Two:
The Issues Related to the Qunoot Supplication Made in the Witr Prayer
The author gathered all of
the authentic narrations from the Prophet (r) and the statements of his
companions related to the qunoot of witr prayer. He then classified them into categories of authenticity, so
as to distinguish between the acceptable and unacceptable ones, which allowed
the founding principles of the study to be based solely on the issues related to
the qunoot of witr prayer. He
gathered what has been mentioned about the subject in the well-known schools of
fiqh, along with the Thaahiriyyah School.
The author then went back and researched the issues one by one,
according to the authentic narrations, using the methodology of the people of
knowledge and their way of research, argumentation, and deduction.
Some of the
conclusions reached in the study are as follows:
· The qunoot
of witr may be performed all year round.
· The way of
the Prophet (r) was to perform
it sometimes and leave it sometimes.
· Continuation
with it every night is confirmed for the nights of the last half of Ramadhaan,
beginning with the sixteenth night.
· The qunoot
is to be left off in the first half of Ramadhaan if the prayer is made in
congregation with the people. This
is indeed an abandoned Sunnah, and unknown to many.
· It is
permissible to make the qunoot in the first and second half of Ramadhaan.
· The qunoot
of witr may be made before or after the rukoo’, while it is best done before
it.
· From the abandoned Sunnahs is to
pronouce takbeer (“Allaahu akbar”) before and after the qunoot when making the
qunoot before the rukoo’.
· From the Sunnah is that the imaam of the
prayer raises his voice with the supplications of qunoot, and the followers say
“aameen.”
· According to the Sunnah, the qunoot
supplication is not to be long, and restricting one’s self to what has been
reported on the Prophet (r) is best,
as it would also be permissible to prolong it with other established phrases.
· There is
nothing obliging the people to make the qunoot a certain way, rather any way is
permissible, and the best way is that which has been reported.
· It is from
the sunnah for the imaam of the people to not make qunoot in the first half of
Ramadhaan, to make it in the last half, and to supplicate against the
disbelievers in the qunoot.
· It is
permissible to raise the hands with the qunoot supplication, to leave them down
at the sides, or to raise them for the first part and leave them down for the
last part. All of this is
permissible.
· It is not
permissible to wipe the face with the hands after the qunoot.
· It is
permissible to send prayers on the Prophet (r) in the qunoot supplication.
· ‘Abdullaah
ibn Mas’ood (t) and Ubayy
ibn Ka’b (t) conveyed
the most narrations about the qunoot supplication in the witr prayer.
· The prayer
that resembles the witr prayer most is Maghrib, as Maghrib prayer is the witr
of the daytime.
· Whatever is
established for the naazilah qunoot (performed in the obligatory prayers) is
also acceptable for the qunoot of witr prayer. This is supported by the principle that whatever is allowed
in an obligatory act is also allowed in an optional act, unless there exists
specific evidence to prohibit it.
The author hopes that he has
done justice to the subject, and that he has helped to revive the methodology
of the people of the knowledge in research, gathering the evidences, accepting
and rejecting them due to their authenticity, and then making conclusions based
on them.
May Allaah grant the author
success, guidance, and firmness.
(For a complete version of the paper in Arabic see pp
221-320)
(Repentance and Its candftlons)
Abstract:
Praise
be to Allah, and may peace and blessings be upon Prophet Muhammad, his family
and all his companions:
This thesis shows the Kindness
and Mercy of the Almighty Allah towards his slaves as He is always the Most
Forgiving. It shows the importance of repentance as a religious duty and the
necessity to repent as early as possible during lifetime and before the agony
of death, to gargling, the soul reaches the throat, the sun rises from to west
and to closing of the door of repentance. It also warns against continuity of
wrongdoing and procrastination and delay of repentance because this may be one
cause of non-repentance or its refusal. It mentions conditions of repentance
and shows that it is possible to repent from every sin if some conditions are
fulfilled and some prohibitions are dispelled. Conditions of repentance are
simply summarized in : sincerity with the Almighty Allah, giving up wrongdoing,
feeling remorse for doing such thing, strong determination not to return to
such sin and it must come - at that time -before die agony of death and before
the sun rises from the west.
May
peace and blessings be upon Prophet Muhammad, his family and all his companions
(For a complete version of the paper
in Arabic see pp 321-358)
how to direct towards university support.
Dr. Khaled A. Al Moshaiqeh
In Introduction Includes the definition of endowment. in language
(Linguistic) and convictional
1st Discussion:
Includes the condition of Endowment legality of its change and its Divisions.
2nd Discussion
legality of endowment for school, learning team and its suasion.
3rd Discussion:
Benefit from Endowment if expended in benevolent ways, reward in
learning, also benefit from endowment if it is interrupted in learning
4th Discussion:
Includes the way of entailment for learning, either
in the field of propaganda, economy, politicos, government.
The end:
Includes the mast important
results and recommendations.
(For a complete version of the paper
in Arabic see pp 359-444)
Some
Provisions in Respect of Touching the Holy Qur’an
A
comparative Jurisprudent Study
Dr : Omer
Ibn Mohammad Al-Subayyel
Abstract
This
research is an integral part of a previous one in which I have stated the
provision of cleanliness or ritual purity for touching the Holy Qur’an. In this
paper I have stated the rest of provisions regarding touching of the Holy
Qur’an and its relation with what is said to be “Mushaf – Holy Book” where it
is prohibited to be touched without ritual purity; however, it is permissible
to touch what is not said to be “Mushaf – Holy Book”. It is also stated that
the prohibited touching of Mushaf – Holy Book” is the direct touching by the
ritually impure persons without a cover or a barrier whether being by hand or
any part of the human body. It also explains the touching provision of a legal
science book in which Holy Qur’an verses are written, Durham coins and the
like. I have also stated the provision of touching what have been handwritten
of ricted verses of Qur’an, the sacred hadiths, Holy Books other than the
Qur’an, the recorded cassettes of the Holy Qur’an. The provision of writing
Qur’an in languages other than Arabic is also explained here. Also, stated here
in this paper, the provision of writing the Holy Qur’an by a ritually impure
person and a non-believer. I have also stated the permissibility of touching
the Holy Qur’an, when necessary, by a ritually impure person. In conclusion, I
stated down the most important findings.
May
Allah Bestow peace and prayer upon our Prophet Mohammad, his relatives and his
Companions.
(For a complete version of the paper
in Arabic see pp 445-485)
Deputation in the Case of Dissention
According to Islamic Jurisprudence
Dr.
Mohamad bin Ibrahim Au AI-Ghamedi
Abstract:
Praise be to
Allah and Peace and blessings of Allah be upon Prophet Muhammad.
This
research consists of an introduction, a preface, five chapters and a
conclusion.
In the
introduction,
I explained the importance of the topic and the reasons behind choosing this
topic. In the preface, I defined the deputation and the dissension and
explained the rule of Deputation in general.
In the first
chapter,
I explained the rule of deputation in the case of Dissension. In the second
chapter. I discussed the conditions of Deputation in the Case of
Dissention. I discussed each condition as a separate point.
In the third
chapter,
I discussed the acts of the deputy in the case of dissension the legitimate and
the illegitimate. Then I added the evident of the Muslim scholars.
In the
fourth chapter I discussed the compensation in deputation.
In the fifth
chapter ,I
discussed the rules of deputation contract and the causes of making it invalid.
In the
conclusion,
I wrote the outcome of the research then I added two glossaries for the
references and the topics.
I ask Allah
to make my work for His own sake.
(For a complete version of the paper
in Arabic see pp 487-644)
Refutation of Solitary Tradition with the So-called (Inward
Interruption); The Substance, Legal Position and Impact on Islamic
Jurisprudence.
Dr. Tarhib bin Rubaean bin Hadi Ad-dossari
Abstract:
Idea of This Research and Its results/conclusions
I
have mentioned in it the great importance of the Science of Usul l Fiqh (Source
Methodology in Islamic Jurisprudence), being a tool for the accuracy of either
legal deductions or juristic references. It is also a fence that prevents
lapses, mistakes and flaws in the process of religious comprehension. And with
proficiency in it, one finds the duty of giving preponderance to a legal
opinion above the other most easy to accomplish.
I defined in this work, ‘al-khabar’ or tradition
both literally and technically, and I also mentioned its divisions as well as
what each division stands for in terms of either certain knowledge ‘ilm’ or
mere assumption ‘zann’. I also made
mention of the position of Sunnah in the sight of the Supreme Legislator, the
worthy ancestors of the Muslim nation and its Imams. I also discussed the
alleged inward interruption and refuting a solitary tradition ‘khabar l wahid’
with it in the Hannafi school of
legal thought, by mentioning the
four sections of this case, with the proofs relied upon in each section, as
well as clarifying the truth in each and every one of it. I also cited some
practical examples of juristic cases in each section, all along with their
proofs in connection with this matter. I also took an interest in the
exposition of Imam Abu Hanifah’s legal opinions in every juristic matter, in
line with his legal principles and that of the rest three Imams of the Muslim
schools of legal thought. Those principles which has been transmitted from them
without any element of doubt are clear-cut evidence on their view of giving
preference to Sunnah above reason.
I have therefore arrived at very important
conclusions, some of which are:
1-
These
issues are more relevant to the Science of Creed than the Science of Usul l Fiqh (Research Methodology in Islamic
Jurisprudence).
2-
There is
no divergence of opinion between Muslim Scholars of any age, especially the
Companions of the Prophet, the Tabiun, their followers and the respected Imams
including the four Imams of the Muslim schools of legal thought, on the
inevitability of making Sunnah a prominent source of legislation. They even see
it as parallel to the holy Qur’an in terms of both scholarly and practical
legislations..
3-
Rejecting
solitary tradition (khabar l wahid) as proclaimed by some followers of the four
Imams is inconsistent with the view upheld by those Imams in their life time,
as they all regarded solitary tradition a genuine and unrestricted source of
legislation, whose verdict should be considered binding both in knowledge and
in action.
4-
This
issue of challenging the authenticity of a sound solitary tradition via what is
called ‘inward interruption’ is an innovation invented by ‘Isa bin Abban,
followed by Abu Zaid Ad-dabusi , and then many of the Hannafite scholars, such
as al-Bazdawiyy, al-Nasafiyy and Abdul ‘Azeez al-Bukhariyy, to the extent that
it later formed part of Hannifite legal principles.
5-
The
principles (thereby developed from this stance) have failed the real test of serving
as a reasonable basis for any
juristic deduction, in addition any ascription of such principles to
Imam Abu Hanifah is an absolutely false claim.
(For a complete version of the paper
in Arabic see pp 645-759)
How Emam Malek (God be Pleased with him)
deals with conflecting Ahadeeth
Abstract:
This
research paper shows how Emam Malek (God be Pleased with him) deals with
conflecting Ahadeeth because they are thought to be transformed or doubtful in
proof or meaning to remove it after it is being proved by him and according to
proofs that assist in proving them. These proofs surround the evidence of each
Hadeth to determine the most acceptable from those that are less attributed to
the prophet (peace be upon him) to adopt. These proofs will assist in
discovering the meaning of such Ahadeeth; their meaning can be definite; for
they mean exactly what they have been said for, or they may refer to something
less acceptable and thus mean something else. These Ahadeeth may explain one
another, either by exchanging the obvious one by what agrees with the othersin
meaning, or through specifying the general by the specific, or by narrowing the
absolute by the limited, or support what is supportable according to external
or internal quality.
(For a complete version of the paper in Arabic see pp 761-833)
Issues
in the Study of the Prophet’s Biography
Abstract:
The
Prophet’s Biography represents the life of the Prophet (peace be upon him) and
his Companions. It is very important for all Muslims, especially educators and
teachers, to study the Prophet’s biography following a scientific approach. The
reason is that this biography is a behavioral, educational subject with ethical
and ideological objectives. This paper is an attempt to state criteria for studying the Prophet’s biography in
light of the following important seven issues:
I. The
resources of the Prophet’s biography.
2. The
religious foundation for those studying the Prophet’s biography.
3. Interpreting
the events narrated in the Prophet’s biography.
4. The
criteria for concluding lessons arid educational benefits out of the Prophet’s
biography.
5. Paying
special attention to Allah’s ways (in dealing with matters).
6. Identifying
exemplary behavior of the Prophet’s practice to be followed.
7. The
sincerity of affection towards, and the fulfillment of the Prophet’s rights
(peace be upon him).
These issues, if considered by educators and researchers,
will promote the study of the Prophet’s biography in our schools arid
universities, and this will be reflected on the behavior of the recipients.
Such behavior is the ultimate fruit of studying the Prophet’s biography.
(For
a complete version of the paper in Arabic see pp 837-873)
The
Position of Imam Dhahabi Towards
the
Obaidites: Lineage and Beliefs
Dr. Sa’ad
Mosa A1-Mosa
Abstract:
Imam Dhahabi is one of the great and
prominent Scholars of Islam. His historical writings are indispensable for any
historian or researcher in Islamic History. In his books, Imam Dhahabi
critically talked about the Obaidite State, so called the Fatimid State. The
present paper is an attempt to point out what Imam Dhahabi thinks about this
matter: he considers the Obaidite state as having no relation to the family of
Ali Ibn Abi Talib, nor having a true ret religion..
(For a complete version of the paper
in Arabic see pp 875-905)
This paper intends to describe the
human speech sound which can be meaningful and thus can be used to communicate
a message from one speaker to another. It touches upon the efforts of the
ancient Arab linguists in the field of Arabic phonology and their innovative
knowledge of the field. It describes the phonetic features of the “h” sound
which could be considered in some cases as voiced and in others as voiceless.
Then, it continues to explore the different linguistic views in regard to the
place of articulation of this consonant in different contexts.
In addition,
the paper describes the various places of articulation of the “h” sound and the different names
assigned to it according to the different environments in which it occurs (i.e.
the silent, the pausing and the resting (full period) “h”. The researcher,
then, discusses the various linguistic views about the different names and
characteristics designated to this sound. Furthermore, the warning – “h” may be
one of the ingressive pulmonic sounds, and not aggressive. Again, he
distinguishes those sounds, which can be substituted for the “h” sound and vice
– versa. In conclusion, the researcher comes up with some findings supporting
his argument.
(For a complete version of the paper
in Arabic see pp 909-969)
Some
of Ibn Seedah’s Grammarian Opinions through his explanation to the ambiguities of Al Mutanabbi’s Poems
Dr. Faeza . Omar . Ali . al Mouayad
Al
Mutanabbi’s poems are literary phenomenon on which most authors, linguistics,
analyzers and comparative scholars rushed since his poetic talent came to let
its content in the first mid of the 4th Hijiri Century. That concern was
demonstrated by the great books which were composed such as Ibn Jinni’s (Al
Fateh Al Wahebi on Al Mutanabbi’s ambiguities) and Ibn Seedah’s (Explanation of The Ambiguities of Al
Mutanabbi’s Poems) which is very rich of lingual digressions and grammarian
comments that are very worthy to be discussed and considered; and this what
makes this book as a background for this search that totally aims to follow Ibn
Seedah’s grammarian opinions to be a remarkable reference in the field of
showing some of Ibn Seedah’s opinions in the grammarian study that show the
attitude of this Andalusian linguist towards the oriental scholars from one
side and the extent of his cohesion to Sibawayh’s book from another side. The
great importance of this search is the presentation of new poetic
quotation to one of the very newly
poets.
(For a complete version of the paper
in Arabic see pp 971-1047)
Some
of the imperative (the unvoweled
final )
issues
in the Request / order Reply
Dr. Salwa M.
Arab
ABSTRACT
Praise Allah , Lord of the word , and Pease and Blessing Be Upon he who is most honest among prophets
and Messengers : Our master, Mohammed (PBUH)
This research tackles some of
the imperative (the unvoweled final ) issues in the Request / order
Reply .
After defining the Imperative form denoted above, the research gives a
brief note on univoweling the find consonant of the present Form, in generals,
its unvoweling in the request reply depending on four issues of the present
from after the request reply. Those four issues have suffered unsettling and
difference amongst grammarians. These four issues are:
First: imperative factor in the request
reply.
Second: cause of the present final consonant
uoweling after negation and affirmation.
Third: consonant final unvoweling in
prohibition order reply.
Fourth: effect of meaning on definition
uoweling in the present form after the request.
However, the research uncovers some results that include grammar
facilitation, problem solving, and ambiguity removal which encompass some
matters.
The research, then, concludes with some application to verses forms the
Holy Qu`ran . It deals with those applications with deep study of the meaning
which is the basic pole in determining the appropriate definition voweling.
Indeed, it opens horizons for future studies of the Holy Qur` an verses
depending on what grammarians and interpreters say.
I hope that Allah will make it beneficial . And with God's alone
success is
(For a complete version of the paper in Arabic see pp 1049-1097)
The Different Declension Positions for the Word
“Abb”
(father) in the Holy Quran
By Dr A. A. Al-Mohawes
In this
paper, I’ve shown the 117 declension positions for the word “abb”(father”) as
well as its dual and plural forms. The paper falls into an introduction,
preface, two chapters and a conclusion.
In the
introduction to this paper, I’ve mentioned its topic, plan, and the salient
points of its approach.
In the
preface, I’ve mentioned the origin of the word,its dual and plural forms, the
conditions for the declension with letters and the declension when one of these
conditions is missing, the differences concerning its declension with letters.
I’ve also pointed out the word in the different dialects.
The first
chapter deals with the declension positions for the word “abb” when it is
inflected with letters for the nominative, accusative, and the dative or
ablative cases. The word in question has been dealt with 41 times in this
chapter to cover 15 declension positions.
When the
word “abb”(father) is inflected with letters, it falls into three types:
1. The first type is when it is inflected
like “Al-Asma Al-Setta”(the Six Nouns).
2. Second, when it is inflected like the
dual: Here we have 7 examples covering 4 declension positions.
3. Third, when it is inflected like the
regular masculine plural “Jam’ AlMuzhakkar Al-Salem”: This has occurred once
in one of the recitations of a Quranic verse “Aya”.
The second
chapter, on the other hand, deals with the declension positions for the word
“abb” (father) when it is inflected with diacritics for the nominative,
accusative, and dative or ablative. This chapter includes 77 examples that
cover 18 declension positions for the word in question. The chapter also falls
into two parts
1. The first part touches on inflection with
seen diacritics. Here we have 64 examples covering 13 declension positions.
2. the second is about inflection with
unseen diacritics. Here we have 13 examples covering 5 declension positions.
In the
conclusion, I’ve collected the declension positions with reference to their
recurrences. Then I’ve presented statistics for the cases of “abb” in the
nominative, accusative, dative or ablative, singular, dual, plural, and in the
genitive when combined with different pronouns. Statistics also indicate the
Quranic chapters and verses where the word “abb” appears.
After the
conclusion, I cited the verses including the word “abb” in the order of
occurrence in the Holy Quran. Then I mentioned the different recitations of the
word “abb” and the research margins.
The
references are alphabetically arranged at the end of the paper.
(For a complete version of the paper
in Arabic see pp 1099-1150)
Issues
in Rhetoric and Criticism in the Suhaili’s Explanation of the Biography of Ibn
Hesham
Abstract
There
is no research on the literary and rhetoric aspects of the Prophetic biography
in the previous research except for the work of Abu Al Kasem Abdulrahman Bin
Abi Al Hassan Al Khtha’mi Al Suhaili entitled “Arrawdh Al Onof fi Tafseer
Assira Annabawiya of Ibn Hesham”. The book contained a quite deal of literary
issues and rhetoric jokes that deserve to be subject for recordation. Suhaili
is one of the Andalus scholars, and North Africans have in general their own
methodologies and appreciation of literature and criticism, which is different
from that of the Orientals. Suhaili has his own subtle artistic sense and tends
to appreciate and analyze the texts in his explanation.
I therefore
collected that artistic material and presented it in a study. The study
consisted of a preface, five chapters and a conclusion.
The Preface
reviewed the life of Suhaili and his methodology in his book “Arrawdh Al Onof”.
The first three chapters discussed issues related to the science of rhetoric
and figures of speech. Chapter four dealt with some of Suhaili’s talk about the
rhetoric and miracle of Koran. Chapter five presented some of the issues, which
were reviewed by Suhaili. The conclusion stated that Suhaili did his best in
his explanation of Ibn Heham’s biography, that he avoided rhetoric terminology,
that he had the sense and characteristics of a good critic, that his
explanation of the biography is a reservoir that needs to be academically
investigated.
(For a complete version of the paper
in Arabic see pp 1099-1150)
Virtual
Beauty in the Work of Hamzah Shahatah
Dr. Saleh S. Al Zahrani
Abstract
It is the concern of this
study to elaborate that philosophy of virtual beauty is a view of beauty to
art. ft is derived from a specific philosophical view of human, existence, and
life. Thus, it goes beyond the beauty discernment and thought, to create its
own system.
I have demonstrated the essence of
this philosophy, its mechanism and scopes in the work of one of the most
prominent leaders of the Saudi Arabian cultural movement: Hamzah Shahatah. It
is obvious in his critical views and thought, his messages, and his famous
lecture ‘Al-Rojulah Emad al-Khuluq al-Faadhel’ (good conduct: a prerequisite of
becoming of a man) . I disclosed the richness of its contents, hinting to the
most prominent of the various stylistic characteristics appearing in Hamzah’s
literary works
(For a complete version of the paper in Arabic see pp
1233-1340)
“La
Seiama” and the words Related to it.
Dr. Hassan
A. Al-Ghoniman
A singular noun often comes
after “La Seiama” and it may be either definite or indefinite. If it is
indefinite, it can be treated in three different forms. Yet, if it is definite
it can be treated by two forms.
In a few cases “La Seiama” may be followed by a noun sentence,
a phrasal sentence , or an adverb.
We can not omit the first part
of “La Seiama” because deleting it
or rather using each part separately result in a change in the meaning.
Some Arabs pronounced “La Seiama” without a stress
on the vowel “ the second sound in the second part of the word”. The word “La
Seiama” can not be used as a word for conveying exception as, what follows it
is related directly in meaning to what comes before it. This is not the case
with all words that are used to convey exception where the words that come
before and after them are often not related in meaning.
(For a complete version of the paper in Arabic see pp
1343-1422)