Arabic Tradition Research Articles

Greek Poetry in a Multicultural Society: Sicily and Salento in the Twelfth and Thirteenth Centuries

Abstract In the twelfth and thirteenth centuries, southern Italy experienced a period of relative political stability and economic prosperity under the Normans as well as the Hohenstaufen dynasty that succeeded them. These cultural conditions fostered a cultural resurgence, which included the composition of Greek poetry. Poets in Sicily wrote from within a multicultural context, including the presence of Arabic- and Latin-speaking communities. Many of their poems illustrate the generative intersections between the Byzantine-Constantinopolitan, Latin, and Arabic traditions. Later in Salento, poetry was written in a rather closed Greek-speaking, Orthodox society. Comparing Greek poetry from Sicily and Salento shows some differences between composition in the two regions. Whereas Sicilian poetry includes especially creative narrative poems, composed for the rich and sophisticated courts of the island, the Salentine poetry bears the stamp of the schoolroom. In fact, most poems from both Sicily and Salento survive in manuscripts that can be traced to a pedagogical environment. While the circulation of these poems was limited to their surrounding regions, their literary sophistication betrays remarkable creativity and the multicultural conditions of composition, further evidence of the vitality of Greek literary culture far from the heartland of the Byzantine Empire.

From ''Dependent Translation" to "Creative Translation'' by Taha Abdurrahman

This paper undertakes a critical and analytical examination of the transformative dimensions of translation as conceptualized by the Moroccan philosopher Taha Abdurrahman. Central to Abdurrahman’s intellectual project is the call to transcend the pervasive Eurocentrism that characterizes contemporary translation theories. Abdurrahman offers a nuanced critique of the translation methodologies employed during the Abbasid period, particularly the uncontextualized appropriation of Greek philosophy. He contends that this approach led to the marginalization of Islamic philosophy, reducing it to a mode of mere transmission and dependency, initially on ancient Greece and subsequently on the modern West. To address these historical inadequacies, Abdurrahman advocates for an innovative translation strategy termed taʾṣīliyya, which translates literally to “authenticating.” This strategy emphasizes a transformative process whereby the source text is integrated into the receiving culture, aligning with its specific epistemic and cultural needs, irrespective of the original context. Abdurrahman posits that this method is essential for fostering an autonomous Arab/Islamic philosophical tradition, one that is not subsumed under external theoretical paradigms, even if this necessitates deviating from conventional criteria of accuracy and faithfulness. This paper critically engages with the theoretical foundations and proposes practical applications of Abdurrahman’s translation paradigm. It situates his framework within the broader historical trajectory of translation in the Arabic intellectual tradition and contemporary translation studies. Furthermore, it interrogates the theoretical and methodological ramifications of eschewing conventional norms of fidelity and accuracy, notwithstanding their entrenched and restrictive nature.

Treating with minerals in the Middle Ages: the rare substance mūmiyā' (pitch-asphalt) and its medicinal uses in Byzantium.

Premodern medicine used a variety of mineral substances for therapeutic purposes. The present article deals with pitch-asphalt, and, in particular, a precious kind of it called mūmiyā' originating in Persia. It was first described in detail in the Arabic pharmacological tradition, and its fame spread throughout the medieval Mediterranean, including Byzantium. By editing and examining for the first time a previously unexplored medieval Greek text on mūmiyā', this study offers new insights into the medicinal uses of this substance. It also significantly increases our understanding of the intense cross-cultural transfer of medical knowledge from the Islamicate world to Byzantium by showing that this was not merely based on the translation of a few Arabic medical works into Greek, but was a multifaceted phenomenon involving a complex nexus of sources that require further investigation.

Text and Intertextuality in Modern Arabic Poetry of Yoruba Scholars

Objectives: This paper examines Arabic poetic texts produced by modern Yoruba scholars, to study how they inter-textualize with poetic texts of classical and early modern poets in Arabic. It does a critical reading of select poems from the corpus of Isa Abu-Bakre (b.1953), and Afis Ayinde Oladosu (b.1967). Whereas the former follows the traditional system in the composition of his poems, the latter writes his collections in free verse. Methods: The paper adopts a method of historicizing the annals of intertextuality, before proceeding to exposit, closely read, and analyze intertextuality cues in the poetry of Yoruba scholars. It hinges its discussions on the works of Julia Kristeva, Roland Barthes, James Porter, Lev Vygotsky, Graham Allen, Ahmad Az-Zoubi, and Muhahammad Miftah among others. Conclusions: The study shows that Arabic poetical compositions of modern Yoruba scholars often intersect, not only with poetical texts of classical and early modern poets in Arabic, but also, they inter-textualize with texts from the primary sources of Arabic literary tradition- the Glorious Qur'an and Hadith.

ARABIC POETRY IN TIMBUKTU DURING THE 19th AND 20th CENTURIES: A MODEL STUDY

The written Arabic literary tradition of the Malian desert in West Africa remains largely unknown to the region's inhabitants and the wider Arab and Islamic world. Despite its distance from the traditional centers of Arabic poetry in the Arabian Peninsula, this literature deserves far more attention than it has received. Unfortunately, it has not been given the scholarly consideration it deserves in the research and studies conducted on this country, which could reveal its unique characteristics as a form of Malian African literature written in Arabic and its undeniable value regarding its scientific, cultural, and historical significance. The people inhabiting the Malian desert, including the Soninke, the Berbers, and particularly the Tuareg tribes, developed an Arabic sensibility and literary flair, leading them to compose works in various genres, including religious, linguistic, and literary texts, all at a high level. They also served as living models for others when writing poetry in classical Arabic. The literary renaissance in the northern Malian region emerged in the first half of the 19th century, spearheaded by poets from prominent Arab tribes such as the Tuareg, the Ansar, and the Kunta, as well as their disciples and the 20th century witnessed the rise of numerous poets who excelled in various literary fields. Tuareg poets have written on different subjects, including love, praise, elegy, description, satire, supplication, and prayer. Their poems incorporate many rhetorical and stylistic devices and are characterized by their beauty and sweetness of style.

Iran, Religious Agents, and the People: Voices from Khuzestan

ABSTRACT This article explores the significance of popular religious agents in Iran, focusing on the maddāḥān (eulogists) and their role in the Ashura processions, in the context of Iran’s ethnic minorities, looking into the unique case-study of Khuzestan. To comprehend the contemporary relevance of Ashura, this study utilizes social media, employing a hermeneutical approach to videography. The maddāḥān played a pivotal role in promoting a unifying Shiʿi and revolutionary ethos through their meticulously crafted videos and their widespread dissemination, fostering a sense of solidarity with the Islamic republic and its message of resilience. Their contribution was significant among ethnic minorities, given their numerous grievances toward the regime. The maddāḥān also played a vital role in creating space for local expressions of mourning, enhancing a unique Khuzestani identity deeply tied to its Arab tradition, but also open to multiple influences. Their emotionally charged sessions and direct engagement with the people contributed to a strong sense of connections between the maddāḥān and their extensive online audience. This popular appeal complements the established clerical authority structure but also poses a significant challenge to the formal religious hierarchy, as the maddāḥān’s approach resonates more closely with the lived experiences and cultural realities of their followers.

Разум, язык, культура: как сегодня прочитывать концепцию «арабского разума» ал-Джа̄бири

In his four-volume Critique of Arab Reason the late Moroccan philosopher Muḥammad ‘Ābid al-Jābirī (1935–2010) argues that human history witnessed “Greco-European” and “Arab” variants of reason, and not the single one. He challenges the confidence of philosophers in the universality of reason which disclosed itself in the course of European history. Reading al-Jābirī’s theory in Kantian optics will prove fruitful in view of significant number of observations accumulated in Arabic philosophical studies and directly related to the question of the type of rationality that grounds Arab-Muslim culture. The Arabic linguistic tradition bases itself not on the being of substance but on the flux of action. The indivisible segment of the Arabic speech is the flow of sound between the two “sides” (ḥ arf, pl. ḥ urūf). The copulative function ensures the gluing of the subject and predicate into a single statement due to the action of “leaning” (isnād) between them, which excludes the use of the “to be”-like copula and removes “being” from the list of the fundamental metaphysical categories. All Arabic words, with few exceptions, are “branches” growing from “roots” represented by names of actions. The “root – branches” (’aṣl – furū‘) model, developed by the representatives of the Arabic linguistic tradition and Islamic jurists, explains the diversity of Islamic culture which allows for direct contradictions, legitimizing them by tracing down to a single “root”, which contrasts with the law of contradiction fundamental to European rationality. Islamic ethics is concerned not with the moral perfection of a single substantial individual, but with maintaining a network of interactions between human being and God and between members of society, constituting society not as a hierarchy of strata and classes, but as multiple networks of interactions. The concept of the “Arab reason” by al-Jābirī, read in Kantian optics on the basis of the achievements of philosophical Arabic studies, allows to substantiate the hypothesis of the plurality of types of rationality developed through the history of humankind.

Studi Komparatif Rima dan Saja’ Dalam Stilistika

Rhyme and saj' (rhymed prose) are forms of literary beauty in Indonesian and Arabic literature often used in poetry, pantun, and syair. Although there have been several studies on aspects of rhyme and saj', there is still a need for research exploring the correlation between these two literary styles. This study aims to analyze the differences and similarities between rhyme and saj' using literature study methods and comparative analysis. The results reveal eight components that were examined: rhyme placement at the beginning, middle, and end of lines; use of rhyme in multi-word phrases; phonetic similarity in letters; similarity of vowels (harakat) in phonetics; variations in rhyme patterns; and word balance harmony. Of these eight components, similarities between rhyme and saj' were found in four aspects: rhyme placement in the middle and end of lines, use of rhyme in multi-word phrases, and phonetic similarity in letters. Differences lie in the other four components: rhyme placement at the beginning of lines, vowel similarity in phonetics, variations in rhyme patterns, and word balance harmony. This research contributes significantly to the understanding of literary disciplines, particularly regarding rhyme and saj'. These findings are expected to enrich insights into the uniqueness and similarities between Indonesian and Arabic literary traditions, as well as open opportunities for further comparative studies in linguistics and literature.

The Flexibility of Placing the Subject in Arabic Sentences: A Study of Syntactic Word Order Restrictions and their Application to Arabic Grammar

This research addresses the possibility of placing the subject in a pre-verb position in verbal sentences in Arabic, without necessarily stipulating that if the subject is preposed before the verb, it becomes a topic. In this way, the subject is a non-overt pronoun positioned within or after the verb, because the subject is conventionally acknowledged by grammarians to move freely to various post-verbal positions, but never pre-verbally. The research considers the views and opinions of linguists and grammarians who have dealt with this issue in detail, presenting a discussion of these views to reveal the strict restrictions imposed on the movement of the subject. It is hoped that this will contribute to the facilitation of teaching and learning Arabic grammar. It will also revitalize the discussion of views in Arabic grammatical traditions to try to establish new grammatical principles that contemporary linguists may adopt when reformulating the rules of Arabic grammar. This endeavor may simplify the task of learning rules and contribute to presenting them more flexibly and plausibly.

Cold War Kreutzer: Tolstoy’s Posthumous Political Career from Venice to Palestine

ABSTRACT The year 1960 marked the fiftieth death anniversary of Leo Tolstoy (1828–1910), one of the earliest self-proclaimed world writers. That summer, the CIA-funded Congress for Cultural Freedom (CCF) organized a lavish international conference near Venice; meanwhile, in Haifa, the Palestinian Trotskyist Jabra Nicola (1912–1974) published his translation of Tolstoy’s sex-obsessed late novella The Kreutzer Sonata. These two events exemplified contrasting styles of Cold War literary internationalism, one aspiring to global dominance and the other to local impact. Both responded to Tolstoy’s “world” status, Kreutzer’s moral ambition, and the Soviet Union’s successful appropriation of nineteenth-century Russian literature. Exploring the CCF archives and the Arabic Kreutzer tradition, this article asks how each of these 1960 events came about, what they assumed, and what they achieved. The Palestinian Israeli case offers a usefully peripheral perspective from which the Cultural Cold War appears both more tangible and less strictly bipolar. Jabra’s translation used the resources provided by Soviet cultural diplomacy for local progressive ends: not to press for social change in Arab society, but to build the cultural confidence of readers who found themselves both minoritized as Israelis and isolated from their fellow Arabs.

Russian and Arabic documentary tradition: syntactic aspect

The object of the study is documents of business correspondence in Russian-Arabic official communication; the subject of the study is the syntactic features of Russian and Arabic business documents, the similarities and differences between Russian and Arabic syntax in business communication. Syntactic organization is very important for business writing; it serves as the final stage of its structure. The scientific novelty of the study lies in the identification of universal and culturally determined features of the syntactic structure in relation to Russian and Arabic-language business writing. Among the universal elements are the use of sentences that convey the non-personal nature of communication, indirect expression of imperativeness (using forms of the subjunctive mood, interrogative sentences), introductory words with the semantics of politeness. Original syntactic constructions can be used to achieve a similar communicative effect. The research was carried out on the basis of methods of analysis, synthesis, observation, description. Methods of component analysis, interpretation and classification, a system-structural method, and elements of a functional approach were used. As a result of the study, it was noted that the differences in the syntactic structure of Russian- and Arabic-language business letters are culturally and historically determined. The specifics of Arabic business syntax were influenced by increased requirements for the expression of politeness in society (indication of the regalia of the addressee), the predominance of the collective over the personal in culture, the origin of the official business style from the artistic, and not from the colloquial (long sentences). It is concluded that it is necessary to take into account cultural and historical factors both in the process of constructing business letters and in the process of their mutual translation. Among the important techniques of Russian-Arabic translation are combining sentences and increasing content

From the Frame Tale to Framing Intertextuality

The application of the term framing to Arabic texts is commonly confined to the frame tale type of which the Arabic tradition produced one of the most popular works, The Thousand and One Nights. This issue transcends the study of the Nights and the associated story-within-a-story trope, moving toward a recon­stitution of the study of the frame tale as part of literary framings more broadly conceived, which include multiple notions and applicabilities. In so doing, “Framing Narratives” aims to fill in a lacuna both in the study of frame tales in the Arabic and other Middle Eastern traditions such as Kalīla and Dimna, Barlaam and Josaphat and the Seven Sages in their different versions and the broadening of the framing category itself. This introduction presents a comprehensive and cumulative definition of framing narratives including notions of mise en abyme, mise en reflet/mise en série, paratext, and parergon, among others. The overall issue will contain definitory and structural-functionalist attempts, with additional foci on the translingual variation of frame narratives, and the intertextual variation of frames, connecting the realms of adab and poetry, philosophical and anthological genres, and scripture. Key words: Framing, frame narrative, Arabic literature, Kalīla wa-Dimna, The Thousand and One Nights, allegory of the man in the well, Gérard Genette, Werner Wolf, contextualist narratology

Humorous Takes on Marriage in the UAE

Abstract This article investigates humorous representations of marriage in digital comics, stand-up comedy and short films created by Emirati artists and content creators who primarily rely on social media as their most effective form of distribution. Studied against theories of humor in the Western and the Arabic traditions, selected examples demonstrate that the story-based genre appears less light-hearted in its combination of comic with tragic plot turns, while the snapshot characteristic of graphic art allows comics and social media skits to focus on the joke. The latter is thus more appealing to larger audiences, especially via electronic media. Depending on whether the image is accompanied by text in either Arabic or English, the content targets specific viewer groups. Relying on content analysis and audience reception, this study demonstrates that the relief regarding marital dilemmas provided through humor, particularly satire, is greater in the less text-based presentations. Generally, humor is a preferred mode by artists and content creators in the UAE to represent marriage because it can take the edge off sensitive topics.

On the Origin of John Philoponus’s De contingentia mundi

The article re-examines the question of the origin of a text by the sixth-century Greek philosopher and Christian theologian John Philoponus, extant only as an epitome in Arabic translation, the so-called De contingentia mundi. It analyses the evidence for the existence of an anti-eternalist work by Philoponus in addition to those known in Greek and examines the correspondence between a portion of the Arabic epitome and a Greek fragment of Philoponus’s Against Aristotle that was preserved by Simplicius. Based on the vocabulary and phraseology of the epitome, the article proposes to attribute the Arabic epitome to the circle of the ninth-century Muslim philosopher al-Kindī. Finally, the article attempts to explain the evidence concerning the transmission of the epitome in milieus as diverse as that early Islamic philosophical circle and the later Christian Arabic tradition, which preserved it.

A window to Europe: synthesis of "the western" and "the eastern" in the architecture of Alexandria in the first half of the 20th century

The article deals with the architectural environment of Alexandria that existed during the period of European presence in Egypt. The historical prerequisites that led to the cultural dialog between the West and the East in the architectural space of the city are outlined. The main elements of the planning structure and the built environments of the main streets and squares are analyzed. The prevailing styles are identified on the example of some significant works (mansions, tenement houses, public buildings, mosques). Support is provided for the claim that Alexandria was included in the general cultural context of the Mediterranean and maintained close ties with the Arabic artistic traditions. Alexandria’s architecture of the first half of the 20th century is positioned as a significant layer of the country's cultural heritage.

Anachronistic bias in the study of Arabic grammatical tradition

Abstract One of the most obscure and most frequently commented on texts in Arabic grammatical tradition is the opening formulation in its earliest extant book, Sībawayhi’s al-Kitāb, concerning the tripartite division of parts of speech. For the third part of speech, the particle, around which the present article revolves, Sībawayhi uses a complex term, whose head is ḥarf, a term which is commonly used by itself by later grammarians for this part of speech. This article revisits the question of whether the term ḥarf by itself denotes “particle” in al-Kitāb, alongside the denotation “word”. Following Weiss’ article, published more than a hundred years ago, it will be argued that ḥarf does not denote “particle” in al-Kitāb, though occurrences thereof may refer to particles, and that scholars who ascribe the later denotation “particle” to ḥarf in al-Kitāb do so due to an anachronistic bias.

Translation and traditions: Taha Abderrahmane’s intersectional views as a threshold for cultural dialogue

ABSTRACT Translation Studies, like other disciplines within humanities and social sciences, is marked by a certain scholarly dominance of Eurocentric episteme and Western philosophical tradition. The significance of other translation histories and orientations appears to be simply obliterated or relegated to peripherical statuses. Recently, there has been a growing upsurge in cross-cultural calls to decentralize these Studies by encouraging openness to other non-western traditions of translation. The emergence of new anthologies, for instance, celebrating Arab and Chinese traditions of translation may testify to this new trend in Translation Studies. This paper aims to shed light on Arabs’ contribution to the field of translation practice and theory. This is meant to pave the ground for discussing the intersectional translation view of Taha Abderrahmane, a contemporary Moroccan philosopher and thinker who, broadly speaking, works on Arab-Islamic philosophy. The paper argues that Taha’s understanding of translation allows for intertextual discursivity and cultural interchanges between different traditions. This perspective seeks to furnish the canvas for open dialogue that is free of essentialism and politicized fanaticism.

The Authority of Pleaing to the Quranic Examples in the Speech of AL Zahra (pbuh)

إن بنية الحجاج هي من أكثر البنى التي يمكن الاشتغال عليها في الخطاب لما فيها من قضايا مطروحة على سبيل إلقاء الحجة وتأكيد المطلب من السيدة الزهراء (ع)؛ لأنه مطلب حقّ، استمدت مشروعيته من القرآن الكريم. وتنزل بنية الحجاج في صميم التفاعل بين الخطيب وجمهوره؛ لذا وجدت أنَّ خطبة الزهراء(ع) الخالدة تتضمن أفقاً دلالياً رحباً من بنية الحجاج في مؤداها القصدي بمفاهيم معدودة تضمنها نصّ الخطبة. ونخلص من الخوض في مبنى الخطاب اللغويّ في خطاب السيدة الزهراء (ع) من خلال السلطة الحجاجية، والكشف عن السياسات الخطابية التي تتجاوز ما تخرج إليه أبنية الكلام والدلالات المقامية للخطاب إلى مستوى القصد في التبليغ العقائديّ أو المغزى السياسيّ، أو تصورات أخرى تنضوي عليها آليات الخطاب الطيعة في رسم ملامح الأنساق السلطوية (الممثلة بالشاهد القرآنيّ) النصّ المقدس، الذي يصيب المقصد بوصفه حجة قائمة للمخاطب يفند بها جميع المقولات اللغوية في أنظمة الكلام؛ لأنه نصّ غير قابل للتغيير أو التبديل. ويقسم البحث على مبحثين، هما:
 أولاً: سلطة الشاهد القرآنيّ.
 ثانياً: تمثلات الشاهد القرآنيّ.
 وفي تقنيات الحجاج الاتصالية ندرس: 1ـ حجة الأنموذج 2ـ الحجاج وجه ذات الاستهجاني 3ـ حجاج القوة/ اغتصاب الإذعان 4ـ المحاجة بالتجهيل.
 ومن أهم نتائج البحث: أنّ الخطاب الحجاجيّ في فكر التراث العربيّ الإسلاميّ يحتكم على قواعد وآداب يلتزم بها أطراف، ومن هذا الإطار اكتسب صفتها بأنها ممارسة منتجة، وظيفتها الإفحام والإقناع تجري داخل مجالس تحكمها ضوابط عرفية تجعلها طرفاً ثالثاً في بناء الحكم المترتب من المحاججة.

Future Prospects of the Human Familial Frame

Families composed of a male and a female that breed and jointly raise children is the consensual living frame of human societies during thousands of years. However, there are other frames among mammals, that enable breeding and multiplication without preservation of a familial unit. For example, males that fertilize females and do not participate in raising the newborns (e.g., hyenas, leopards, certain humans), or males having a few females and raising a larger number of children (the Arabic tradition), or on a broader scale in the animal kingdom, males that fertilize eggs outside of the female body (e.g., various fish species among vertebrates and many invertebrate species) without any considerable responsibility thereafter. Although females raise instinctively their offspring׳s among most animals, we witness in recent years different human versions of familial frames, such as two males, who either adopt children, or provide sperm to an anonymous woman that is paid for her pregnancy and birth of a child handled to the sperm contributor. Likewise are familial frames of two women, in which one gets pregnant from a sperm contribution, and after birth, both raise the child. These new trends show how deviation from the traditional familial frame may enable women to give birth and raise children without the involvement of males, as well as lead to ‘in vitro-fertilization’ and ‘production’ of ‘tube-babies’ (outside of the female uterus). Further attempts to control the required gender (e.g., preference of males in China), or even specific traits (e.g., blond hair, blue eyes) using genetic engineering techniques, might replace the customary familial frame.

The Jewel of Wisdom: Studies in Interdisciplinary Knowledge

The Jewel of Wisdom: Studies in Interdisciplinary Knowledge: ISBN 978-606-95069-6-7 published in Technium Books. Foreword by Professor Fawwaz Abd-Al-Haq Al-Zboun The president of the Hashemite University The university’s mission is not restricted only to teaching and graduating students; however, along with these two valuable missions, the university shoulders other noble responsibilities adding extra value to knowledge, and representing its essential visions as a higher educational institution. The most important goal that a university must look forward to achieve is the process of generating new knowledge, which must benefit the surrounding environment and everyone on the globe. This kind of production should also spring from honest and noble intentions teachers and students hold, and more specifically it is part of the academic respossibility of higher studies students, who are supposed to contribute and add knowledge to the humanities and scientific disciplines under the mentorship and guidance of their instructors. We, at the Hashemite University, support the value of education through creative, critical, and innovative thinking skills in order to achieve the change that leads to more development and excellence in almost every aspect. One of the experiences we have had, for example, in the Hashemite university, is what Dr Omar Abdullah Fajjawi, professor of pre-Islamic literature in the department of Arabic literature, made to create a new way of teaching ''literature and humanities" course for PhD students by making literature an interesting central point that speaks to several other sciences, shedding light on matters that have an essential effect on the profound understanding of literary texts, including poetry, prose, and other genres. His approach also includes teaching the holy Quran, which is mainly considered the first reference to the Arabic language. I knew that he had paved the way for his theortical method, which is known as ‘cultural integration’ by bringing out examples from Arabic traditions that show the way our old scientists and ancestors in the past used to have, representing high level of ‘articulating the cultural integration’, a thing that is evident in Professor Fajjawi's personality as an expert in many sciences, serving his precise specialization through this writing and classifying knowledge. With this tremendous literary achievement, I was delighted to know that, in every academic event and gathering, Professor Fajjawi used to invite a specialist whose major is related to the subject matter of each seminar, which usually begins with texts from the holy Quran and from poetry and prose, which are very important to be explained by the specialized guest. He invites specialists from different fields and disciplines, such as politics, economy, sociology, education, military sciences, and law. I was delighted when he invited me to lecture on the relationship between Arabic and the English language from many perspectives, such as translation and linguistic planning. From my point of view, the precise specialization of the university professor is an important issue. However, it should not lead to introversion because, in each specialization, some signs and implications should be explained by an expert, which is the central point of education. With this cheerful achievement, I am pleased to say that I found this book great and unique. It is worth mentioning that The Hashemite University is distinguished by its culture of knowledge industry, and this is an integral part of its mission. It will continue to flourish with God's help and guidance.