تاصيل الرمزية في النقد العربي القديم : ابن المقفع مثالا == Rooting Symbolism in the Arab Ancient Literary Criticism Ibn Al-Moqhafaa as Example
بنية الخطاب السردي في محاضرات الشيخ احمد الوائلي : سيرة اهل البيت انموذجا == Narrative Oration Structure In Sheikh Ahmed Al - Wa'Ily Lectures Biography Of Ahlul - Bait As Example
معاني القبول والرفض في القران الكريم : دراسة في الالفاظ والاساليب == Acceptance And Refusal Of Meanings In The Holy Quran - A Study Of Terms And Styles
هبة الشباب لمؤلفه محمد بن عبد الوهاب الهمداني (ت1305هـ) : دراسة وتحقيق == Hebat Al - Shabab For Mohammed Bin Abdul Wahab Al - Hamdani (D : 1305 A.H) Study And Investigation
اشعار الحكمة في ديوان الحماسة لابي تمام : دراسة موضوعية فنية == Wisdom Poetries In Enthusiasm (Al - Hamassa) Divan For Abi - Tammam ( Asubjective , Technical Study)
Author name:
ورود وليد حمود حسين الصراف
Supervisor name:
سعيد عدنان المحنة
University location:
Najaf
Abstract:
Aperson who observes the research tittle finds that the wisdom subject is acomprehensive because wisdom is an important purpose of Arabic poetry purposes. Aby - tammam suggested to put completed section for the wisdom subject named it wisdom section. We did not use this section alone but We gathered all the divan sections and to find wisdom verses. The wisdom is mixed with other courses as Enthusiasm, elegy, praising and others. So wisdom is independent and also mixed with poetry purposes. Abu - tammam did not choose only the pre Islamic wisdom verses Alon, but he chose Islamic ( ummay ) reign until he reached (Abbasied reign ). this comperehension is an evidence that the poet is Educated and aware of choosing the best of the poetric vesses. We decided to study wisdom poetries Enthusism divon with artificial and subjective study. One who studied the wisdoms subject found that it is ahuman Phenomma comes from asharp sight and accurate thinking. This thinking don’t separate from realistic content. This reality is coming from organizing the relationship between the individual and society. This research cansist of introduction, three chopters and aconclusion. The research has many vesults. The most important ones are : - Wisdom is one of the ancient Arabic poetry purposes, It is aresult of along experiments and asharp sight towords people and their ethics. One who studied the purpose of wisdom, found out that it came from apure natuve motivated by experience. The word wisdom ( AL - Hikma ) does not come in poetry only, but alse in the holy quran and the holy prophet speech which refers to it s elevation, importance and it is wide using among people. The word comes in ninteen quranic verses in twelve sora but in each times it carries adifferent meaning deduced from context. It also comes twenty times in the holy prophet speech. We showed the relationship of wisdom with proverb, since bothe of them are abrief phrase come as aresult of experience or a sight towards things and matters, but they differes in other things of which is that wisdomc comes from a ware mind or reason so its more elevated than proverb. More, Islam rise had the important effect on people lives becaus, it is wisdom and advic guides people to the right way. During Islam begining, wisdom wos not taken from experience only,as in the pre - Islamic period, but it also taken from quran and people interested on the wisdom of the holy quran for its splended meaning. In the Aummayiad era, wisdom was mixed with the other poetic purposes like elegy , praising and AL - Ekhwanyat as in the political and Enthusiasm poetry, wisdom was restricted to the idea of unifying the social relalionships. When we studied the purpose of wisdom in Al - Hamassa divan, we found it as passages said by the poet, for this purpose, in an occasion, So the research studied the most distinguished poets of the divan and the psychology or mentality of each of them and his conditions which reflects on the poet who mentioned it in his wisdom poetry. The subjects of wisdom is poetry goes in two important dimensions and : - the mental or thinking wisdoms and moral wisdom. The first one clerified in life and death , time and its turnings or changings , charity and erils richness and poverity. while the moral wisdoms is represented by patience , ignorance,brother hoods, Frienship, ageness and youth. Each subject of hos its purposes and elevated meanings, which induce the poet psychology when he wrote any of these subjects. The most important of what we reached that all the similarities mentioned in the divan and all the poets of wisdom was connected with the material things that taken from noture and reality on which the poet lived , and all that comes from the real experience and deep Thoughts and feelings. most of the metaphors mentioned in the divan were imagination metaphors. Each poet has apoint of view when he draw his metaphors and connected it with what suit it and all that depended on the education and psychology of each poet. Meters and foots that poets used in Al - Hamassa in all wisdom verses, the most distinguished and more frequent was Al - taweel which half of the divan verses fallowed because it has awide space in which the poet stated his wisdoms throughout the experince he lived. The (AL - Rawy) letters that frequently used or mentioned in the divan poetries were (D) followed by (M) in the rhyme schme.the poets did not use the less frequent letters (h and ta a) or the rare (tha a,dhal,z,shaan,sad,dha a,gheen and w) , because of their difficult field. The meters of the divan verses came in more than one phase or phenomenon like (tasre a and tadweer). The (tadweer) phenomenon in wisdom verses is very clear one in apart of its rhymes, The same with the (Sinad) phenomenon wich considered adefect in the rhyme. These were the most distinguished results the thesis reached
البحث اللغوي في كتب الامالي في القرنين السادس والسابع الهجريين == The Linguistic Research In Al - Amali Books In The Sixth And Seventh Centuries
