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Intellectual Freedom, Mildness, and Moderation in the Literature of Al-Jahiz

الحرية الفكرية و الوسطية و الاعتدال في أدب الجاحظ

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 Publication date 2014
and research's language is العربية
 Created by Shamra Editor




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This research tackles important humanitarian issues, both old and new, dealt with by Al-Jahiz in his books and letters. The most important of which is the issue of intellectual freedom, mildness, and moderation. In the process of dealing with these matters, it became quite clear how Al- Jahiz was a humanitarian who persistently tried to find common ground and harmony between people as well as his continuous call not to turn variety and difference into conflict. And so, Al-Jahiz became quite the advocate of intellectual freedom of his time, dismissing all that restrains him, in different venues of life, and believing in the importance of different opinions. Consequently, he established a culture on civilized conversation and rejected all kinds of fanaticism, extremism, sternness, and accusations of infidelity. The research also attempts to delve deep down into Al-Jahiz’s intellect in the issues he tackled. It also tries to arrive at a reading of these issues in his texts. However, the research does not link Al-Jahiz’s intellect with the historical background or with the Mu’tazilah creed that made him glorify the mind making it his authority in every matter. Finally, the research attributes Al-Jahiz’s intellect to his rare literary genius that made him capable of approximating every creed to different kinds of minds.



References used
أمراء البيان: محمد كرد علي، القاهرة، مطبعة لجنة التأليف و الترجمة و النشر، 1937 م
البخلاء: الجاحظ، تحقيق طه الحاجري، القاهرة، دار المعارف، الطبعة السابعة، 1990 م
البخلاء: الجاحظ، تقديم أحمد ظافر كوجان، دار المدى للثقافة و النشر، طبعة خاصة وزعت مع جريدة الثورة، 2003 م
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This research tries to address the problem of Ibn Wahab Al-Kateb Types of Rhetorics according to Al-Jahiz and Ibn Wahab Al-Kateb accusing Abi Othman Al-Jahiz of not giving rhetorics what it is worth, and of not studying it thoroughfully. Ibn Wahab claimed completing what is missed through his detailed study of the types of rhetorics, which are, to a large extent, similar to the types of rhetorics according to Abi Othman.The later referred to the importance of the relation between pronunciation, meaning and the necessity of the accordance between the two. In addition, meaning is prior to pronunciation because it depends upon thought and contemplation. He describes the types of rhetorics in a pyramidal sequential through levels that stem-- and result-- from each other. Similarly, Ibn wahab considers that the types of rhetorics result from each other. These types, according to critics, are a process of a birth of these forms. Despite the big similarity of the types of rhetorics according to both Ibn Wahab Al- Kateb and Abi Othman Al-Jahiz, the first was not only a transcriber, but also he added and clarified in certain areas. He exclusively talked about writers and classified them in one of five: transcript writer, pronunciation writer, contract writer, judgment writer and management writer. He also mentioned the most important features that a transcript writer must have and divided writers into three levels. He extended in talking about the types of handwriting and the forms of pens. These issues were dropped by Al-Jahiz when talking about the types of rhetorics.
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حققت النظرية العامة للالتزامات والعقود انتصارا كبيرا للحرية الفردية، و ذلك عن طريق إعلاء شأن سلطان الإرادة في تحديد مضمون العقد والتزامات أطرافه، فكانت فكرة الحق الطبيعي من العوامل التي خلقت مبدأ سلطان الإرادة الذي يقدس حرية الأفراد الشيء الذي جعل ال إرادة الشخصية والحرية التعاقدية مظهران للحرية الطبيعية بحيث تعتبر الإرادة أساس التصرف القانوني فهي التي تنشئه وتحدد اثاره، والقاعدة أن الإرادة سيدة موفورة السلطان لانها عندما تنشأ التصرف القانوني تعمل متحررة من القيود التي تستلزم ورودها في شكل أو في آخر بل إن الأصل انها حرة في تحديد أثر هذا التصرف بالنسبة لأصحابه، ومن ثم أصبح تكوين العقد يستند إلى الإرادة باعتبارها تمثل الشخصية الإنسانية تثبت ذاتها وتؤكد دوافعها وأغراضها بمعنى أن الإرادة بمقدورها إقرار قانون خاص، وما يتبع ذلك من ضرورة احترام القاضي لهذه الإرادة . بحيث أنه يعد مبدأ الحرية التعاقدية من تطبيقات نظرية سلطان الإرادة . إلا أنه في الآونة الأخيرة عرف هذا التوجه عدة تحولات اقتصادي و اجتماعي التي أدت إلى إحداث فوارق طبقية واضحة بين الأفراد بسبب تراكم رؤوس الأموال وتركيز المشروعات، لذلك شهدت موازن الأفكار القانونية اهتزازات كبيرة ومن تم أصبحت النظم القانونية مرغمة على استيعاب المعطيات الجديدة وعلى تقديم الحلول اللازمة لهذه الفوارق، تفادù لاختلال التوازن التعاقدي، مما دفع الدول إلى التدخل بما تتوفر عليه من وسائل التوجيهية في عدة مجالات أهمها الميدان الاقتصادي ، ومن ثم برزت عدة تشريعات ذات طابع اقتصادي يهدف إلى تنظيم السوق داخل نطاق ما يسمى القانون الاقتصادي الذي لا يعتبر في الواقع فرعا حديثا لكونه يتعايش مع مجموعة من القواعد القانونية التقليدية بنفس الطريقة التي يتعايش مع الحياة الاقتصادية ،ومن ثم تعد هذه القواعد كأساس لخلق نوع من التوازن الاقتصادي للعقد، بحيث أن هذا الأخير هو اتفاق مولد للالتزام يقوم بسبب ارتباط الإيجاب للقبول، أي أن فكرة العقد كلها تقوم على أساس حرية الإرادة التي يتمتع بها جميع الأطراف لذلك فموضوع العقود هو التنوع اللامتناهي في الأشياء التي ينظمها الأشخاص.
Women shared men in the cultural aspects of life during the Abbasid ear, by proving to be famous poets and authors. A group of women were very creative in poetry through its various topics, such as praise, criticism and other topics. In Prose, wo men expressed their wide background knowledge especially in two main areas in prose: the art of personal correspondence and the art of dedication. Women's contribution in the field of literature during the Abbasid time, was actually a reflection of their interaction with the cultural background of that era and an attempt for meeting the needs to be open to the new civilisation arid a reflection of the ability to mingle with other types of art in all fields. Women's contribution therefore is an indication of their mental and intellectual potentials and the prominent role they played by that time to give in the end a good example through their genuine literature and writing..
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