A gracious invitation was extended to us on 9/11/2002 AD, by the University of Tikrit / the Preparatory Committee, for a symposium (Sheikh Daoud Al-Tikriti, and his Scientific Effects), to participate in it.
The symposium was scheduled to be held on the 25th and 26th of March 2003 AD, but God Almighty decreed that our country be occupied, so the Preparatory Committee set another date for the symposium on 10/21/2003 AD.
It was not possible for the symposium to be held until 25-26/4/2004 AD, and many researchers attended, who were assigned to investigate some manuscripts of Sheikh Dawood (may God have mercy on him) or to write about his personal and scientific biography.
And God (Glory be to Him) did not enable us to attend, because we did not complete the completion of the manuscript at that time, due to the large number of our concerns, our scientific and social duties, the lack of security in our country, and the difficulty of documenting some of the quotations quoted by Sheikh Daoud in his explanation of the system, which is called (The masterpiece of loved ones for the guided students), which is Explanation of the Bayquniyah system in the terminology of hadith, by Sheikh (Umar bin Muhammad bin Fattouh, Al-Dimashqi, Al-Shafi’i), d. 1080 AH.
The importance of the system is that it dealt with the definition of thirty-two types of hadith sciences, although Al-Bayquni made them thirty-four types, because he made the individual three types.
Its importance is also evident in that it is an introduction for students of forensic science, helping them to study the science of hadith.
Knowing the types of hadith sciences mentioned in it represents the most important thing that the hadith scholar should know.
Sheikh Dawood Al-Nasseri’s explanation of this system came, showing what constitutes his understanding of the words, structures, and the intentions of the modernists of their terminology, in easy terms, with examples, and mentioning the most prominent works in each art.
Sheikh Dawood relied on the most prominent books classified in the science of hadith, narration and knowledge, and his writing this indicates that he had a good care for the terminology of the hadith scholars and their sciences, in addition to what he acquired from the sciences of language, beliefs, Sufism, and jurisprudence, so he is an encyclopedia of culture, as was the case of most of the scholars of our predecessors (May God Almighty have mercy on them).
We have been keen as much as possible to adjust the text of the manuscript in the most complete and best way, while documenting its various sayings, from their origins or their meanings.
Al-Hajj (Ahmed bin Yaqoub Al-Maatouq), the owner of the manuscript, was kind enough to give us permission to edit it, so may God reward him.
Abstract
The Umayyad poets tried to invest all artistic tools in order to achieve a measure of creativity in their texts. The phenomenon of visual composition is breaking the familiar writing system, with the aim of increasing the number of possible connotations. The visual in the Umayyad poetry tries to replace it through expression with the visual image, and its manifestations were manifested by the multiplication of punctuation marks in the body of the poetic text and the tearing of the single poetic line by cutting it into several sentences or repetition.
Keywords: visual formation, poetic writing, Umayyad poetry, recipien
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