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.
مشكلة البحث
ان التصميم هو توالد افكار عدت اساس له حيث انها اشياء لها معنى لامور اقتضت الايعاز باعداد هذه التصاميم، اما المصمم فهو الشخص الملم بمباديء واسس التصميم من اجل تنفيذ هذه الافكار بطرق علمية مدروسة، الا ان هناك سؤالا يطرح هل بالامكان لاي شخص ان يرسم فكرة تصميمية؟
الجواب هو نعم فالتصميم ليس مقتصرا على المصمم فحسب بل ان باستطاعة أي شخص ان يعبر عن ما بداخله من افكار سواء ك
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A lot of researchers and specialists in language sciences have been agreed that Arabic language is on of living languages never disappear and keep pace with innovation and the challenges of the age and evolution civilization i.e any development in it’s connotations doesn't tzopped it (melted
The conflicting duality of goodness and evil has a psychological effect on the life of humans, the nature of human beings is originally goodness whereas the tendency of evil flows from the society, therefore the first who found a meaning of evil on earth is kabeel when he quarreled fiercly with his brother who carried in himself all the meanings of goodness and toierance.
In this paper of mine we find that Robaayat Al khayam carries a poetic content of a special meaning in that every expression reflects semantic relationship (the good played a part in the formation lies with and the evil) of which its foundation lies with the human personality (soul), and he (the poet) a scribes it to matters of
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Asil adi Mahmeut olup mashlasi “ Hicrî “ dir . Ihvânî “ zümresine intisabi dolayısiyle “ Dede “ Lakabiyle anılır . Takriben H. 1297 yılında Kerkük ‘ te doğmuş . Babası H. 1305 Senesinde vefat eden Molla Ali Efendi ‘ dir .
Dedesi Nazîrî dede ise zamanmin ileri gelen şâirlerinden olup kayser adli bir oğludur . (1)
Diğer bir kaynağa gore “ Hicrî Dede H. 1295 yılında Kerkük ‘te doğamuştur . Tanınmış şâir Nazîrî Dede ‘ nin torunudur . Babası Molla Ali Efendidir” . (2)
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The family is considered one of the most important social institutions which has a
strong and clear effect on the child in forming his personality through the process
of social upbringing which works on transforming the child from a merely
biological being into an individual who has customs and traditions and the behavior
of the group to which he belongs, and till now there is no social organization or
institution that can do this process not even in partial way like the family
.Therefore depriving the child of his parents leads to depriving him of the normal
chances of growth which relate to his age stage and thus this shortcoming is hard to
treat and based on the preceding the current research aimed at the follo
The process of doing many kinds of industries , crafts , professions around Islamic Arabian State , they enable us to say that Arab Muslims over their homelands had been occupied various types of crafts and manufacturing before emergence Islam . Moreover Islam encouraged to work within manufacture field . And These matters were clarified through verses of the Holy Qur’an and honored prophetic guidance ( Sunna ) . Whereas Arab Muslims applied principle “ Free of Business “ . They admitted to different social groups such as pact – fellows people to profession or craft which they desire to work . We have to not forget that Arab Muslims had broken all restraints and shackles which had restricted the worker bef
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